Sexual life in ancient Greece : with thirty-two full-page plates

MaLeE HoMoSEXUALITY

knows nothing of homosexuality. Homer already speaks not only of the rape of the Phrygian royal boy Ganymede (JI., xx, 231), and expressly declares that he was carried off because of his beautiful figure, but also of an extensive trade in boys, who were chiefly bought by Phcenician shipmasters, or more frequently carried off, to fill the harems of wealthy pashas (Od., xiv, 297, XV, 449; cf. Movers, Phonizien, ii, 3, 80). When Agamemnon and Achilles are finally reconciled, Agamemnon offers the latter a number of gifts of honour, amongst them several noble youths (J/., xix, 193). If the war-chariot of Achilles is called “ sacred ” (JI., xvii, 464), Nagelsbach has already recognized that the “ sacred fellowship of the warrior and his charioteer is thereby meant to be indicated” (Homerische Theologie, p. 50).

Thus, homosexuality meets us from the oldest times when we have any certain information concerning the Greeks. How the exercise of its sensual functions was handed down to posterity by formal documents is sufficiently shown in the rock inscriptions of the island of Thera—the modern Santorin—in the Cyclades. So it remains to the end of the ancient world, and in this historical summary only individual phases of development need be mentioned.

An important turning-point is indicated by the name of Solon (#schines, Tu., 138 ; Charicles, 11, 262 ff.), who, himself a homosexual, issues important laws for the regulation of pzederasty, providing in the first place, especially, that a slave might not have connection with a free-born boy. This shows two things: first, that pedophilia was recognized in Athens by the legislator, and secondly that the legislator did not consider the feeling of superiority of the free born to be diminished by intimate relations with slaves. Further, laws were issued (Aschines, Tim., 13-1 5) which were intended to protect free-born youths

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