Homosexuality in the militaries of ancient Greece: Difference between revisions
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Both modern scholars and [[Hellenistic Greece|classic Greeks]] have taken [[Homer]]’s ''[[Illiad]]'' as a model for [[Hellenistic Greece|Hellenic]] society. Although [[Homer]] himself does not explicitly describe a [[sexual relationship]] between any two men within his work, many ancient Greeks intrepreted the relationship of [[Achilles]] and [[Patroclus]] as being [[homoerotic]], because the pair emphasized themselves together over their tribe, and because of [[Achilles]]’ intense reaction to [[Patroclus]]’ death. |
Both modern scholars and [[Hellenistic Greece|classic Greeks]] have taken [[Homer]]’s ''[[Illiad]]'' as a model for [[Hellenistic Greece|Hellenic]] society. Although [[Homer]] himself does not explicitly describe a [[sexual relationship]] between any two men within his work, many ancient Greeks intrepreted the relationship of [[Achilles]] and [[Patroclus]] as being [[homoerotic]], because the pair emphasized themselves together over their tribe, and because of [[Achilles]]’ intense reaction to [[Patroclus]]’ death. |
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The relationships described by other writers typically took the form of [[Pederasty in ancient Greece|pederasty]], with more [[egalitarian]] relationships being rarer. |
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The relationships described by other writers typically took the form of [[Pederasty in ancient Greece|pederasty]], with more [[egalitarian]] relationships being rarer. From a modern standpoint, it is worthwhile to contrast these ancient attitudes towards homosexuality in the military with present-day attitudes and policies in the United States (''[[Don't ask, don't tell]]''). It is also interesting to consider that contemporary [[homophobia]] is based on the procreative idealisms of Judeo-[[Christianity]]. This raises two notable points. Firstly that pederasty was regarded a means to stem over-population in Greek aristocracy currently afflicting the Third World. Second is that a recent ruling in the [[European Court of Human Rights]] forced the [[United Kingdom]] to allow [[homosexual]]s in the Army to be open about their [[sexuality]]. Thus the original home of the [[Protestantism]] behind much of the anti-gay movement in the US has instituted [[homosexuality]] in its military, almost contemporaneously with the US military's ''[[Don't ask, don't tell]]'' policy. |
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[[Image:Greek warrior and young charioteer - Athens pediment.jpg|thumb|right|300px|Illustrative bas-relief of Greek warrior accompanied by his charioteer - a typical pederastic role. From the pediment of a [[kouros]] statue, ca. 490 BCE.]] |
[[Image:Greek warrior and young charioteer - Athens pediment.jpg|thumb|right|300px|Illustrative bas-relief of Greek warrior accompanied by his charioteer - a typical pederastic role. From the pediment of a [[kouros]] statue, ca. 490 BCE.]] |
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Revision as of 17:50, 22 July 2006
When the topic of homosexuality in the militaries of Ancient Greece is discussed, the Sacred Band of Thebes is usually considered as the prime example of how the Ancient Greeks used homoerotic or homosexual relationships between soldiers in a troop to boost the fighting spirit of their militaries. These bonds, perhaps somewhat inspired by episodes from Greek mythology, such as the heroic relationship between Achilles and Patroclus in the Iliad by Homer, were thought to boost morale as well as bravery.
Introduction
Both modern scholars and classic Greeks have taken Homer’s Illiad as a model for Hellenic society. Although Homer himself does not explicitly describe a sexual relationship between any two men within his work, many ancient Greeks intrepreted the relationship of Achilles and Patroclus as being homoerotic, because the pair emphasized themselves together over their tribe, and because of Achilles’ intense reaction to Patroclus’ death.
The relationships described by other writers typically took the form of pederasty, with more egalitarian relationships being rarer.
Greek city-states
Homosexuality among males in the militaries and warriors of ancient Greek city-states were documented by many historians throughout the ages. However the importance of them in establishing military formations varied. The relationships themselves were widespread as remarks of Philip II of Macedon's recorded by Plutarch demonstrates:
- "It is not only the most warlike peoples, the Boeotians, Spartans, and Cretans, who are the most susceptible to this kind of love but also the greatest heroes of old: Meleager, Achilles, Aristomenes, Cimon, and Epaminondas."
Philosophical discourses
Many philosophers wrote on the subject of homosexuality in the military as well as warriors.
Plato on the strength of male sexual bonds in this case being used to overthrow a tyrant in Athens:
- "Our own tyrants learned this lesson through bitter experience, when the love between Aristogiton and Harmodius grew so strong that it shattered their power. Wherever, therefore, it has been established that it is shameful to be involved in sexual relationships with men, this is due to evil on the part of the rulers, and to cowardice in the part of the governed."
Phaedrus on the power of male sexual relationships to improve bravery in the military:
- "... he would prefer to die many deaths: while as for leaving the one he loves in a lurch, or not succoring him in peril, no man is such a craven that the influence of Love cannot inspire him with a courage that makes him equal to the bravest born"
Xenophon while not criticizing the relationships themselves ridiculed militaries that made them the sole basis of unit formation:
- "they sleep with their loved ones, yet stations them next to themselves in battle ... with them (Eleians, Thebans) it’s a custom, with us a disgrace ... placing your loved one next to you seems to be a sign of distrust ... The Spartans ... make our loved ones such models of perfection that even if stationed with foreigners rather than with their lovers they are ashamed to desert their companion."
Social aspects
The majority of these relationships took place within the social institution of pederasty. Pederasty was seen as an effective means of population control, education, and crime reduction. A typical pederastic relationship was between a young male aged 13 to 20 and an adult. However the Greeks strongly condemned the use of children as soldiers and constricted military pederasty to young males of at least age 16. (See Pederasty)
Military pederasty was encouraged as a means to improve troop morale, bravery, and overall fighting. Originally the Greeks based unit formation upon tribal lines following the lead of Nestor recorded by Homer. However later this idea was rebuked by Pammenes according to Plutarch:
- "Homer's Nestor was not well skilled in ordering an army when he advised the Greeks to rank tribe and tribe ... he should have joined lovers and their beloved. For men of the same tribe little value one another when dangers press; but a band cemented by friendship grounded upon love is never to be broken."
Eventually the Greek city-states joined Pammenes' views on the most effective order of unit formation. The practice soon proliferated. Often city-states that had originally frowned upon the idea reversed opinions on the basis of experiences. One such example took place during the Lelantine War between the Eretrians and the Chalcidians. In a decisive battle the Chalcidians called for the aid of a warrior named Cleomachus. Cleomachus answered their request and brought his lover along with him. He charged against the Eretians and brought the Chalcidians to victory at the cost of his own life. It was said he was inspired with love during the battle. Afterwards the Chalcidians erected a tomb for him in their marketplace and reversed their negative view of the practice and began to honor it. Aristotle attributed a popular local song to the event:
- "Ye lads of grace and sprung from worthy stock
- Grudge not to bravemen converse with your beauty
- In cities of Chalcis, Love, looser of limbs
- Thrives side by side with courage"
The importance of these relationships in military formation was not without controversy. According to Xenophon, the Spartans abhorred the thought of using the relationships as the basis of unit formation for placing too much significance on sexuality rather than talent. This was due to their founder Lycurgus who attacked lusts on physical beauty regarding it as shameful. Xenophon asserted that in some city-states the lovers would not even have conversations with one another. He said this type of behavior was horrible because it was entirely based on physical attractions:
- "If as was evident it was not an attachment to the soul, but a yearning solely towards the body, Lycurgus stamped this thing as foul."
Nonetheless city-states that employed the practice in determining military formation had success. The Thebans had one such regiment the core of their entire army. They attributed this group called the Sacred Band of Thebes for making Thebes the most powerful city-state for a generation until its fall to Philip II of Macedon. Philip II of Macedon was so impressed with their bravery during the battle he erected a monument that still stands today on their gravesite. He also gave a harsh criticism of the Spartan views of the band:
- "Perish miserably they who think that these men did or suffered aught disgraceful."
Many prominent Greek military figures enjoyed such relationships. Epaminondas was considered the greatest warrior-statesmen of ancient Greece by many, including the Roman historian Diodorus Siculus. He had two male lovers: Asopichus and Caphisodorus, the latter died with him at Mantineia in battle. They were buried together, something usually reserved for a husband and wife in Greek society. Another pair of warrior-lovers — Aristogiton and Harmodius — credited with the downfall of tyranny in Athens and the rise of democracy became the emblem of the city. Historians have noted the prevalence of them portrayed in Athenian art comparing the figure of the two erected with daggers striking a tyrant to the Statue of Liberty.[citation needed]
Historical and religious aspects
- "Boeotians, where a man and boy are intimately united by a bond like that of wedlock." - Xenophon
- "As for Heracles it would be difficult to list all of his lovers, they are so numerous ... Iolaus was beloved by him, to this very day lovers worship and honor Iolaus, exchanging vows and pledges with their beloved at his tomb." - Plutarch
Examples
Warriors
Notable ancient Greek warriors who had same-sex love relationships:
- Aristomenes — Prince of the Messenians and Arcadians
- Cimon — leader of the Delian League forces and the Athenian navy, gained notoriety in the Persian Wars
- Asopichus — great warrior and lover of Epaminondas
- Caphisodorus — warrior and lover of Epaminondas whom he died with at the Battle of Mantineia
- Cleomachus — led Chalcis to victory in the Lelantine Wars and introduced pederasty to the area
- Pammenes — general who was supposed to assume leadership after Epaminondas
- Theron — warrior from Thessaly
- Harmodius — credited with bringing about Athenian democracy with Aristogiton
- Aristogiton — credited with bringing about Athenian democracy with Harmodius
- Pelopidas — general of the elite Sacred Band of Thebes
- Epaminondas — Theban general and commander of the Boeotian army credited with ending Sparta's dominance
- Gorgidas — established the Sacred Band of Thebes selecting male couples within the Theban army
- Meleager — infantry commander under Alexander
- Alexander the Great — Macedonian King who conquered the Persian Empire
- Hephaestion — top general and alleged lover of Alexander
- Philip II of Macedon — Macedonian King who unified Greece
Mythology
Ancient Greek mythological heroes who had same-sex love relationships:
Historians
Ancient historians who recorded details of homosexuality present in the militaries of Greece:
References
- Gay Warriors, by Burg, B. R., et al.; New York: New York University Press, 2002. ISBN 0814798861
- Homosexuality and Civilization, by Crompton, Louis, et al.; Massachusetts: The Belknap Press of Harvard University Press, 2003. ISBN 067401197X
- Percy, William A. Pederasty and Pedagogy in Archaic Greece, Urbana and Chicago: University of Illinois Press, 1996.
External links