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Pederasty in ancient Greece was a socially acknowledged erotic relationship between an adult male (the ''erastes'') and a younger male (the ''eromenos'') usually in his teens.〔C.D.C. Reeve, ''Plato on Love:'' Lysis, Symposium, Phaedrus, Alcibiades ''with Selections from'' Republic'' and'' Laws (Hackett, 2006), p. xxi (online ); Martti Nissinen, ''Homoeroticism in the Biblical World: A Historical Perspective'', translated by Kirsi Stjerna (Augsburg Fortress, 1998, 2004), p. 57 (online ); Nigel Blake ''et al.'', ''Education in an Age of Nihilism'' (Routledge, 2000), p. 183 (online. )〕 It was characteristic of the Archaic and Classical periods.〔Nissinen, ''Homoeroticism in the Biblical World'', p. 57; William Armstrong Percy III, "Reconsiderations about Greek Homosexualities," in ''Same–Sex Desire and Love in Greco-Roman Antiquity and in the Classical Tradition of the West'' (Binghamton: Haworth, 2005), p. 17. Sexual variety, not excluding ''paiderastia'', was characteristic of the Hellenistic era; see Peter Green, "Sex and Classical Literature," in ''Classical Bearings: Interpreting Ancient Culture and History'' (University of California Press, 1989, 1998), p. 146 (online. )〕 The influence of pederasty on Greek culture of these periods was so pervasive that it has been called "the principal cultural model for free relationships between citizens."〔Dawson, ''Cities of the Gods'', p. 193. See also George Boys-Stones, "Eros in Government: Zeno and the Virtuous City," ''Classical Quarterly'' 48 (1998), 168–174: "there is a certain kind of sexual relationship which was considered by many Greeks to be very important for the cohesion of the city: sexual relations between men and youths. Such relationships were taken to play such an important role in fostering cohesion where it mattered — among the male population — that Lycurgus even gave them official recognition in his constitution for Sparta" (p. 169).〕 Some scholars locate its origin in initiation ritual, particularly rites of passage on Crete, where it was associated with entrance into military life and the religion of Zeus.〔Robert B. Koehl, "The Chieftain Cup and a Minoan Rite of Passage," ''Journal of Hellenic Studies'' 106 (1986) 99–110, with a survey of the relevant scholarship including that of Arthur Evans (p. 100) and others such as H. Jeanmaire and R.F. Willetts (pp. 104–105); Deborah Kamen, "The Life Cycle in Archaic Greece," in The Cambridge Companion to Archaic Greece (Cambridge University Press, 2007), pp. 91–92. Kenneth Dover, a pioneer in the study of Greek homosexuality, rejects the initiation theory of origin; see "Greek Homosexuality and Initiation," in ''Que(e)rying Religion: A Critical Anthology'' (Continuum, 1997), pp. 19–38. For Dover, it seems, the argument that Greek ''paiderastia'' as a social custom was related to rites of passage constitutes a denial of homosexuality as natural or innate; this may be to overstate or misrepresent what the initiatory theorists have said. The initiatory theory claims to account not for the existence of ancient Greek homosexuality in general but rather for that of formal ''paiderastia''.〕 It has no formal existence in the Homeric epics, and seems to have developed in the late 7th century BC as an aspect of Greek homosocial culture,〔Thomas Hubbard, "Pindar's ''Tenth Olympian'' and Athlete-Trainer Pederasty," in ''Same–Sex Desire and Love in Greco-Roman Antiquity'', pp. 143 and 163 (note 37), with cautions about the term "homosocial" from Percy, p. 49, note 5.〕 which was characterized also by athletic and artistic nudity, delayed marriage for aristocrats, symposia, and the social seclusion of women.〔Percy, "Reconsiderations about Greek Homosexualities," p. 17 (online ) ''et passim''.〕 Pederasty was both idealized and criticized in ancient literature and philosophy.〔For examples, see Kenneth Dover, ''Greek Homosexuality'' (Harvard University Press, 1978, 1989), p. 165, note 18, where the eschatological value of ''paiderastia'' for the soul in Plato is noted. For a more cynical view of the custom, see the comedies of Aristophanes, e.g. ''Wealth'' 149-59. Paul Gilabert Barberà, "John Addington Symonds. ''A Problem in Greek Ethics''. Plutarch's ''Eroticus'' Quoted Only in Some Footnotes? Why?" in ''The Statesman in Plutarch's Works'' (Brill, 2004), p. 303 (online ); and the pioneering view of Havelock Ellis, ''Studies in the Psychology of Sex'' (Philadelphia: F.A. Davis, 1921, 3rd ed.), vol. 2, p. 12 (online. ) For Stoic "utopian" views of ''paiderastia'', see Doyne Dawson, ''Cities of the Gods: Communist Utopias in Greek Thought'' (Oxford University Press, 1992), p. 192 (online. )〕 The argument has recently been made that idealization was universal in the Archaic period; criticism began in Athens as part of the general Classical Athenian reassessment of Archaic culture.〔See Andrew Lear, 'Was pederasty problematized? ''A diachronic view' in Sex in Antiquity: exploring gender and sexuality in the ancient world'', eds. Mark Masterson, Nancy Rabinowitz, and James Robson (Routledge, 2014).〕 Scholars have debated the role or extent of pederasty, which is likely to have varied according to local custom and individual inclination.〔Michael Lambert, "Athens," in ''Gay Histories and Cultures: An Encyclopedia'' (Taylor & Francis, 2000), p. 122.〕 The English word "pederasty" in present-day usage might imply the abuse of minors in certain jurisdictions, but Athenian law, for instance, recognized consent but not age as a factor in regulating sexual behavior.〔See Osborne following. Gloria Ferrari, however, notes that there were conventions of age pertaining to sexual activity, and if a man violated these by seducing a boy who was too young to consent to becoming an ''eromenos'', the predator might be subject to prosecution under the law of ''hubris''; ''Figures of Speech: Men and Maidens in Ancient Greece'' (University of Chicago Press, 2002), pp. 139–140.〕 As classical historian Robin Osborne has pointed out, historical discussion of ''paiderastia'' is complicated by 21st-century moral standards:
==Terminology== The Greek word ''paiderastia'' () is an abstract noun of feminine gender. It is formed from ''paiderastês'', which in turn is a compound of ''pais'' ("child", plural ''paides'') and ''erastês'' (see below).〔(Etymologies ) in ''American Heritage Dictionary'', ''Random House Dictionary'', and ''Online Etymology Dictionary''〕 Although the word ''pais'' can refer to a child of either sex, ''paiderastia'' is defined by Liddell and Scott's ''Greek-English Lexicon'' as "the love of boys," and the verb ''paiderasteuein'' as "to be a lover of boys."〔Henry George Liddell and Robert Scott, ''A Greek-English Lexicon'' (Oxford: Clarendon Press, 1940 9th ed., with 1968 supplement in 1985 reprinting), p. 1286.〕 Since the publication of Kenneth Dover's work ''Greek Homosexuality'', the terms ''erastês'' and ''erômenos'' have been standard for the two pederastic roles.〔The pair of terms are used both within and outside the field of classical studies. For surveys and reference works within the study of ancient culture and history, see for instance ''The World of Athens: An Introduction to Classical Athenian Culture'', a publication of the Joint Association of Classical Teachers (Cambridge University Press, 1984, 2003), pp. 149–150 (online ); John Grimes Younger, ''Sex in the Ancient World from A to Z'' pp. 91–92 (online. ) Outside classical studies, see for instance Michael Burger, ''The Shaping of Western Civilization: From Antiquity to the Enlightenment'' (University of Toronto Press, 2008), pp. 50–51 (online ); Richard C. Friedman and Jennifer I. Downey, ''Sexual Orientation and Psychoanalysis: Sexual Science and Clinical Practice'' (Columbia University Press, 2002), pp. 168–169 (online ); Michael R. Kauth, ''True Nature: A Theory of Sexual Attraction'' (Springer, 2000), p. 87 (online ); Roberto Haran, ''Lacan's Four Fundamental Concepts of Psychoanalysis'' (2004), p. 165ff. (online. )〕 Both words derive from the Greek verb ''erô'', ''erân'', "to love"; see also eros. In Dover's strict dichotomy, the ''erastês'' (, plural ''erastai'') is the older lover, seen as the active or dominant partner,〔Kenneth Dover, ''Greek Homosexuality'' (Harvard University Press, 1978, 1989), p. 16.〕 with the suffix ''-tês'' (-) denoting agency.〔Herbert Weir Smyth, "Formation of Substantives," sections 838–839, ''Greek Grammar'' (Harvard University Press, 1920, 1984), pp. 229–230. The insertion of the sigma between verb stem and suffix is euphonic (§836).〕 ''Erastês'' should be distinguished from Greek ''paiderastês'', which meant "lover of boys" usually with a negative connotation.〔Liddell and Scott, ''Greek-English Lexicon'', p. 1286.〕 The ''erastês'' himself might only be in his early twenties,〔William Armstrong Percy III, ''Pederasty and Pedagogy in Archaic Greece'' (University of Illinois Press, 1996), p. 1 (online. )〕 and thus the age difference between the two lovers might be negligible.〔Martha Nussbaum, "Platonic Love and Colorado Law: The Relevance of Ancient Greek Norms to Modern Sexual Controversies," ''Sex and Social Justice'' (Oxford University Press, 1999), p. 309: "because the popular thought of our day tends to focus on the scare image of a 'dirty old man' hanging around outside the school waiting to molest young boys, it is important to mention, as well, that the ''erastês'' might not be very far in age from the ''erômenos''."〕 The word ''erômenos'', or "beloved" (ἐρώμενος, plural ''eromenoi''), is the masculine form of the present passive participle from ''erô'', viewed by Dover as the passive or subordinate partner. An ''erômenos'' can also be called ''pais'', "child."〔Dover, ''Greek Homosexuality'', p. 16.〕 The ''pais'' was regarded as a future citizen, not an "inferior object of sexual gratification," and was portrayed with respect in art.〔Marguerite Johnson and Terry Ryan, ''Sexuality in Greek and Roman Society and Literature: A Sourcebook'' (Routledge, 2005), p. 4 (online. )〕 The word can be understood as an endearment such as a parent might use, found also in the poetry of Sappho〔It is uncertain whether the ''pais'' Kleis is Sappho's actual daughter, or whether the word is affectionate. Anne L. Klinck, "'Sleeping in the Bosom of a Tender Companion': Homoerotic Attachments in Sappho," in ''Same-sex Desire and Love in Greco-Roman Antiquity and in the Classical Tradition of the West'' (Haworth Press, 2005), p. 202 (online ); Jane McIntosh Snyder, ''The Woman and the Lyre'' (Southern Illinois University Press, 1989), p. 3 (online. ) The word ''pais'' can also be used of a bride; see Johnson and Ryan, ''Sexuality in Greek and Roman Society'', p. 80, note 4.〕 and a designation of only relative age. Both art and other literary references show that the ''erômenos'' was at least a teen, with modern age estimates ranging from 13 to 20, or in some cases up to 30. Most evidence indicates that to be an eligible ''erômenos'', a youth would be of an age when an aristocrat began his formal military training,〔"We can conclude that the ''erômenos'' is generally old enough for mature military and political action": Nussbaum, "Platonic Love and Colorado Law," p. 309 ( online. )〕 that is, from fifteen to seventeen.〔See especially Mark Golden, endnote to "Slavery and Homosexuality at Athens: Age Differences between ''erastai'' and ''eromenoi''," in ''Homosexuality in the Ancient World'' (Taylor & Francis, 1992) pp. 175–176 (online ); also Johnson and Ryan, ''Sexuality in Greek and Roman Society and Culture'', p. 3; Barry S. Strauss, ''Fathers and Sons in Athens: Ideology and Society in the Era of the Peloponnesian War'' (Routledge, 1993), p. 30 ( online ); Martha Nussbaum, "Eros and the Wise: The Stoic Response to a Cultural Dilemma," ''Oxford Studies in Ancient Philosophy'' 13 (1995, 2001), p. 230 (online. ) Nuances of age also discussed by Ferrari, ''Figures of Speech'', pp. 131–132 (online. )〕 As an indication of physical maturity, the ''erômenos'' was sometimes as tall as or taller than the older ''erastês'', and may have his first facial hair.〔Dover, ''Greek Homosexuality'', pp. 16 and 85; Ferrari, ''Figures of Speech'', p. 135.〕 Another word used by the Greeks for the younger partner was ''paidika'', a neuter plural adjective ("things having to do with children") treated syntactically as masculine singular.〔 In poetry and philosophical literature, the ''erômenos'' is often an embodiment of idealized youth; a related ideal depiction of youth in Archaic culture was the ''kouros'', the long-haired male statuary nude.〔Percy, ''Pederasty and Pedagogy in Archaic Greece'', p. 61, considers the ''kouroi'' to be examples of pederastic art. "The particular attributes that ''kouroi'' display match those of such 'beloveds' in the visual and literary sources from the late archaic to the classical age": Deborah Tam Steiner, ''Images in Mind: Statues in Archaic and Classical Greek Literature and Thought'' (Princeton University Press, 2001), p. 215 (online. ) The presence of facial and pubic hair on some ''kouroi'' disassociates them with the ''erômenos'' if the latter is taken only as a boy who has not entered adolescence; thus Jeffrey M. Hurwit, "The Human Figure in Early Greek Sculpture and Vase-Painting," in ''The Cambridge Companion to Archaic Greece'' (Cambridge University Press, 2007), p. 275 (online. )〕 In ''The Fragility of Goodness'', Martha Nussbaum, following Dover, defines the ideal ''erômenos'' as
Dover insisted that the active role of the ''erastês'' and the passivity of the ''erômenos'' is a distinction "of the highest importance,"〔 but subsequent scholars have tried to present a more varied picture of the behaviors and values associated with ''paiderastia''. Although ancient Greek writers use ''erastês'' and ''erômenos'' in a pederastic context, the words are not technical terms for social roles, and can refer to the "lover" and "beloved" in other hetero- and homosexual couples.〔Dover, "Greek Homosexuality and Initiation," pp. 19–20, notes the usage of "the same words for homosexual as for heterosexual emotion … and the same for its physical consummation" from the archaic period on.〕 抄文引用元・出典: フリー百科事典『 ウィキペディア（Wikipedia）』 ■ウィキペディアで「Pederasty in ancient Greece」の詳細全文を読む スポンサード リンク
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