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Ancient heritage of Mighty HELLAS!!!

May 29 2012 at 10:22 AM

Hulagu Khan  (Login NationalistTuranist)

First, in case the mods think this thread is not okey, let me say that everything I post here is true and I don't intend to troll but to speak the truth about some aspects of Ethiopian-Albanian heritage of Ancient Grease.
So do not lock this thread.

Ok, lets start.

Pederasty (Boy Love) in ancient Gayreece

Pederasty (Boy Love) in ancient Greece was a socially acknowledged relationship between an adult male and a younger male usually in his teens.[1] It was characteristic of the Archaic and Classical periods.[2] 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.[3]

The social custom called paiderastia by the Greeks was both idealized and criticized in ancient literature and philosophy;[4] it has no formal existence in the Homeric epics, and seems to have developed in the late 7th century BCE as an aspect of Greek homosocial culture,[5] which was characterized also by athletic and artistic nudity, delayed marriage for aristocrats, symposia, and the social seclusion of women.[6] The influence of pederasty was so pervasive that it has been called "the principal cultural model for free relationships between citizens."[7]

Scholars have debated the role or extent of sexual activity, which is likely to have varied according to local custom and individual inclination.[8] The English word "pederasty" in present-day usage implies the abuse of minors, but Athenian law, for instance, did not recognize consent and age as factors in regulating sexual behavior.[9] As classical historian Robin Osborne has pointed out, historical discussion of paiderastia is complicated by 21st-century moral standards:

It is the historian's job to draw attention to the personal, social, political and indeed moral issues behind the literary and artistic representations of the Greek world. The historian's job is to present pederasty and all, to make sure that we come face to face with the way the glory that was Greece was part of a world in which many of our own core values find themselves challenged rather than reinforced.[10]


See also: Cretan pederasty

The Greek practice of pederasty came suddenly into prominence at the end of the Archaic period of Greek history; there is a brass plaque from Crete, about 650-625 BC, which is the oldest surviving representation of pederastic custom. Such representations appear from all over Greece in the next century; literary sources show it as being established custom in many cities by the fifth century BC.[28]

Cretan pederasty as a formal social institution seems to have been grounded in an initiation which involved ritual abduction. A man (philetor, "lover") selected a youth, enlisted the chosen one's friends to help him, and carried off the object of his affections to his andreion, a sort of men's club or meeting hall. The youth received gifts, and the philetor along with the friends went away with him for two months into the countryside, where they hunted and feasted. At this end of this time, the philetor presented the youth with three contractually required gifts: military attire, an ox, and a drinking cup. Other costly gifts followed. Upon their return to the city, the youth sacrificed the ox to Zeus, and his friends joined him at the feast. He received special clothing that in adult life marked him as kleinos, "famous, renowned." The initiate was called a parastatheis, "he who stands beside," perhaps because, like Ganymede the cup-bearer of Zeus, he stood at the side of the philetor during meals in the andreion and served him from the cup that had been ceremonially presented. In this interpretation, the formal custom reflects myth and ritual.[29]

Social aspects

Attic kylix (5th c. BC) depicting a lover and a beloved kissing
The erastes-eromenos relationship played a role in the Classical Greek social and educational system, had its own complex social-sexual etiquette and was an important social institution among the upper classes.[30] Pederasty has been understood as educative,[31] and Greek authors from Aristophanes to Pindar felt it naturally present in the context of aristocratic education (paideia).[32] In general, pederasty as described in the Greek literary sources is an institution reserved for free citizens, perhaps to be regarded as a dyadic mentorship: "pederasty was widely accepted in Greece as part of a male's coming-of-age, even if its function is still widely debated."[33]

In Crete, in order for the suitor to carry out the ritual abduction, the father had to approve him as worthy of the honor. Among the Athenians, as Socrates claims in Xenophon's Symposium, "Nothing [of what concerns the boy] is kept hidden from the father, by an ideal[34] lover."[35] In order to protect their sons from inappropriate attempts at seduction, fathers appointed slaves called pedagogues to watch over their sons. However, according to Aeschines, Athenian fathers would pray that their sons would be handsome and attractive, with the full knowledge that they would then attract the attention of men and "be the objects of fights because of erotic passions."[36]

The age-range when boys entered into such relationships was consonant with that of Greek girls given in marriage, often to adult husbands many years their senior. Boys, however, usually had to be courted and were free to choose their mate, while marriages for girls were arranged for economic and political advantage at the discretion of father and suitor.[37] These connections were also an advantage for a youth and his family, as the relationship with an influential older man resulted in an expanded social network.[citation needed] Thus, some considered it desirable to have had many admirers or mentors, if not necessarily lovers per se, in ones younger years.[citation needed] Typically, after their sexual relationship had ended and the young man had married, the older man and his protégé would remain on close terms throughout their life. For those lovers who continued their lovemaking after their beloveds had matured, the Greeks made allowances, saying, You can lift up a bull, if you carried the calf.[38]

Pederasty was the idealized form of an age-structured homoeroticism that had other, less idealized manifestations, such as prostitution or the sexual use of slave boys. Paying free youths for sex was prohibited. Free youths who did sell their favors were ridiculed, and later in life might be prohibited from performing certain official functions.[citation needed]

Even when lawful, it was not uncommon for the relationship to fail, as it was said of many boys that they "hated no one as much as the man who had been their lover" (see, for instance, "Death of King Philip II of Macedon'"). Likewise, the Cretans required the boy to declare whether the relationship had been to his liking, thus giving him an opportunity to break it off if any violence had been done to him.[citation needed] In Classical times there appears a note of concern that the institution of pederasty might give rise to a "morbid condition", adult homosexuality, that today's eromenos may become tomorrow's kinaidos, defined as the passive or "penetrated" partner.[39]

[edit] Political expression

Transgressions of the customs pertaining to the proper expression of homosexuality within the bounds of pederaistia could be used to damage the reputation of a public figure. In his speech Against Timarchus in 346 BC, the Athenian politician Aeschines argues against further allowing Timarchus, an experienced middle-aged politician, his political rights, on account of his having spent his adolescence as the kept boy of a series of wealthy men. Aeschines won his case, and Timarchus was sentenced to atimia. Aeschines acknowledges his own dalliances with beautiful boys, the erotic poems he dedicated to these youths, and the scrapes he has gotten into as a result of his affairs, but emphasizes that none of these were mediated by money. A financial motive thus was viewed as threatening a man's status as free.[citation needed]

By contrast, as expressed in Pausanias' speech in Plato's Symposium, pederastic love was said to be favorable to democracy and feared by tyrants, because the bond between the erastes and eromenos was stronger than that of obedience to a despotic ruler.[40][41] Athenaeus states that "Hieronymus the Aristotelian says that love with boys was fashionable because several tyrannies had been overturned by young men in their prime, joined together as comrades in mutual sympathy." He gives as examples of such pederastic couples the Athenians Harmodius and Aristogeiton, who were credited (perhaps symbolically) with the overthrow of the tyrant Hippias and the establishment of the democracy, and also Chariton and Melanippus.[42] Others, such as Aristotle, claimed that the Cretan lawgivers encouraged pederasty as a means of population control, by directing love and sexual desire into non-procreative channels:

Sexual practices

Bearded man in a traditional pederastic courtship scene showing the "up-and-down" gesture: one hand reaches to fondle the young man, the other grasps his chin so as to look him in the eye.[59] (Athenian amphora, 5th c. BC)
Vase paintings and an obsession with the beloved's appealing thighs in poetry[60] indicate that when the pederastic couple engaged in sex acts, the preferred form was intercrural.[61] To preserve his dignity and honor, the erômenos limits the man who desires him to penetration between closed thighs.[62]

Anal sex may be depicted, but far more rarely. The evidence is not explicit and is open to interpretation. Some vase paintings, which Percy considers a fourth type of pederastic scene in addition to Beazley's three, show the erastês seated with an erection and the erômenos either approaching or climbing into his lap. The composition of these scenes is the same as that for depictions of women mounting men who are seated and aroused for intercourse.[63] As a cultural norm considered apart from personal preference, anal penetration was most often seen as dishonorable to the one penetrated, or shameful.[64] A fable attributed to Aesop tells how Aeschyne (Shame) consented to enter the human body from behind only as long as Eros did not follow the same path, and would fly away at once if he did.[65] Oral sex is likewise not depicted, or is indicated only indirectly; anal or oral penetration seems to have been reserved for prostitutes or slaves.[66]

Dover maintained that the erômenos was ideally not supposed to feel "unmanly" desire for the erastês.[67] David M. Halperin contended that boys were not aroused.[68] More recent discussion[who?] holds that in actual practice as contrasted with philosophical ideals there would have been reciprocation of desire.

Regional characteristics

[edit] The Greek East

Unlike the Dorians, where a lover would usually have only one eromenos, in the east a man might have several eromenoi over the course of his life. From the poems of Alcaeus we learn that the lover would customarily invite his eromenos to dine with him.[69]

[edit] Sparta

Zephyrus and Hyacinthus, the latter was a patron hero of pederasty in Sparta. Attic red-figure cup from Tarquinia, c. 490-480 BCE.
Sparta, a Dorian polis, is thought to be the first city to practice athletic nudity, and one of the first to formalize pederasty.[70] The nature of this relationship is in dispute among ancient sources. Xenophon in his Constitution of the Lacedaimonians says that Spartan customs were unsuited to pederasty: a man might aim for idealized friendship with a boy but a sexual relationship was considered "an abomination" tantamount to incest.[71] Plutarch also describes the relationships as chaste and states that it was just as unthinkable for a lover to have sex with his beloved as it was for a father and son.[72] Aelian relates that in Sparta, for a man not to have a youth for a lover was considered a deficiency in character, and he could even be punished for it.[73] But Aelian also says that if any couple succumbed to temptation and indulged in carnal relations, they would have to redeem the affront to the honor of Sparta by either going into exile or taking their own lives.[74]

[edit] Megara

Megara cultivated good relations with Sparta, and may have been culturally attracted to emulate Spartan practices in the seventh century, when pederasty is postulated to have first been formalized in Dorian cities,[75] One of the first cities after Sparta to be associated with the custom of athletic nudity, Megara was home to the runner Orsippus who was famed as the first to run the footrace naked at the Olympic games and "first of all Greeks to be crowned victor naked."[76][77] In one poem, the Megaran poet Theognis saw athletic nudity as a prelude to pederasty: "Happy is the lover who works out naked / And then goes home to sleep all day with a beautiful boy."[citation needed]

[edit] Athens

Main article: Athenian pederasty

In Athens, as elsewhere, pederastia began among the aristocracy, but in time was picked up by others.[citation needed] Attic pottery is a major source for modern scholars attempting to understand the institution of pederasty.[78] The age of youth depicted has been estimated variously from 12 to 18.[79] A number of Athenian laws addressed the pederastic relationship.[citation needed]

[edit] Boeotia

In Thebes, the main polis in Boeotia, renowned for its practice of pederasty, the tradition was enshrined in the founding myth of the city.[citation needed] In this instance the story was meant to teach by counterexample: it depicts Laius, one of the mythical ancestors of the Thebans, in the role of a lover who betrays the father and rapes the son. Another Boeotian pederastic myth is the story of Narcissus.[citation needed]

According to Plutarch, Theban pederasty was instituted as an educational device for boys in order to "soften, while they were young, their natural fierceness, and to "temper the manners and characters of the youth".[80] According to a "minority tradition" maintained by dubious sources, The Sacred Band of Thebes comprised pederastic couples. Whatever its structure, iIts significance in military history appears to have been exaggerated.[81]

Boeotian pottery, in contrast to that of Athens, does not exhibit the three types of pederastic scenes identified by Beazley. The limited survival and cataloguing of pottery that can be proven to have been made in Boeotia diminishes the value of this evidence in distinguishing a specifically local tradition of paiderastia.[82]


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Fack Sikebahce!

This message has been edited by NationalistTuranist on May 29, 2012 10:24 AM

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Ancient heritage of Mighty HELLAS!!!
(Login NationalistTuranist)

Re: Ancient heritage of Mighty HELLAS!!!

May 29 2012, 10:26 AM 

To our fellow forumer Cretan George aka Cretan Revenge.

Cretan pederasty (Boy Love)

Man and youth. Cretan ex-voto from Hermes and Aphrodite shrine at Kato Syme; Bronze, ca. 670 BC-650 BC.
Cretan pederasty was an archaic form of pederasty[1] that involved the ritual kidnapping (harpagmos) of a noble boy by an adult male of the aristocratic class, with the consent of the boy's father.

The man (known as philetor, "befriender") took the boy (known as kleinos, "glorious") into the wilderness, where they spent several months hunting and feasting with their friends. If the boy was satisfied with the conduct of his would-be comrade, he changed his title from kleinos to parastates ("sidekick," indicating he had fought in battle alongside his lover)[2] returned to the philetor and lived in close bonds of public intimacy with him.[3]

The function of the institution, beside teaching the youth adult skills, was supposed to confirm the status of the best men, and to offer both lover and beloved the chance to give proof of a noble character deserving of respect.[4]

Archaeological work indicates that the Cretan pederastic tradition was already well established and structured in the Minoan period, around 1650-1500 BCE.[5] Ancient Greek historical tracts trace the origins of the tradition to mythological times. Aristotle states that it was king Minos who established pederasty as a means of population control on the island community: [They] "segregated the women and instituted sexual relations among the males so that women would not have children."[6] The practice seems to have been reserved for the aristocracy, and it was a reciprocal acknowledgment and cultivation of honor. The man was honored by being allowed to take the boy, and the boy's honor was increased by being thus taken. As the historian Strabo records it,

"(The Cretans) have a peculiar custom in regard to love affairs, for they win the objects with their love, not by persuasion, but by abduction; the lover tells the friends of the boy three or four days beforehand that he is going to make the abduction; but for the friends to conceal the boy, or not to let him go forth the appointed road, is indeed a most disgraceful thing, a confession, as it were, that the boy is unworthy to obtain such a lover; and when they meet, if the abductor is the boys equal or superior in rank or other respects, the friends pursue him and lay hold of him, though only in a very gentle way, thus satisfying the custom; and after that they cheerfully turn the boy over to him to lead away; if, however, the abductor is unworthy, they take the boy away from him."

Recent scholarship has suggested that the practice may have been adopted by the Dorians around 630 BC, spreading from Crete to Sparta and then to the rest of Greece.[7]

[edit] Structure

This custom was highly regarded, and it was considered shameful for a youth to not acquire a male lover. Again, Strabo:

"It is disgraceful for those who are handsome in appearance or descendants of illustrious ancestors to fail to obtain lovers, the presumption being that their character (masculinity) is responsible for such a fate. But the parastathentes (those who stand by their lover in battle) receive honors; for in both the dances and the races they have the positions of highest honor, and are allowed to dress in better clothes than the rest, that is, in the habit given them by their lovers; and not then only, but even after they have grown to manhood, they wear a distinctive dress, which is intended to make known the fact that each wearer has become kleinos, for they call the loved one kleinos (distinguished) and the lover philetor."

Not surprisingly, these same Cretans were credited with introducing the myth of Zeus kidnapping Ganymede to be his lover in Olympus though even the king of the gods had to make amends to the father. This myth, however, is denounced by Plato in his Laws as having been made up to justify purely sensual practices:

And we are unanimous in accusing the Cretans of fabricating the story of Ganymede: because they believed that their laws had come from Zeus, they have also attached this story to the god, thinking that they could reap the fruit of this pleasure and say that they were following the god's example. But that is the realm of myth. (636B-D)

Strabo also indicates that it is the boys masculinity that consigns him his lover:

The most desirable youths, according to Cretan conventions, are not the exceptionally handsome ones, but rather those who are distinguished for manly courage and orderly behavior.

Together the boy and his lover live in the wilderness for a time, and at some point during the courtship the two made an offering of a votive tablet and an animal sacrifice at the sanctuary of Hermes and Aphrodite, on Mt. Dikte, close to the cave where Zeus was said to have been reared.

Upon their return the lover gives the boy expensive gifts, among which a military outfit, an ox (a sacrifice to Zeus), and a drinking cup (symbolic of spiritual accomplishment). At that time, according to Strabo, the boy also is empowered to choose between continuing or putting an end to his relationship with his abductor, and to denounce the man if he misbehaved in any way. Here the cycle of honor given and returned is completed, but now it is the boy's turn to grant - or withhold - that honor:

The youth sacrifices the ox to Zeus and gives a feast to those who came down with him from the mountains. He then declares, concerning his relationship with the lover, whether it took place with his consent or not; the convention encourages this in order that, if any violence is used against him in the abduction, he may restore his honor and break off the relationship.

A late comment by the Roman historian Cornelius Nepos claims that Cretan youths had more than one lover: "Quite young men in Crete are praised for having had as many lovers as they could." [8]

[edit] Archeological findings

A number of archaeological findings have been interpreted as documentation of the Cretan pederastic rites. At a rustic shrine dedicated to Hermes and Aphrodite, at Kato Syme, approximately sixty kilometers east of Hagia Triada, on Mt. Dikte (location of the cave where allegedly Zeus was reared) at ca. 1200m above sea level, excavations led by Angeliki Lembessi have uncovered numerous bronze objects offered to the deities, together with remains of animal sacrifices.

Among these were found bronze figures of youths from the Minoan period (before 1100 BC), indicating this to have been a long-standing sanctuary site. Such figurines were offered over the course of many centuries. One set, dated to ca. 8th-7th century BC and presently in the Louvre depicts a male couple consisting of an older bearded male and a younger male with long, flowing hair and curls in front. The older partner, who carries a horn bow, grasps the younger by the arm and draws him close. The younger carries a slain goat on his shoulders, presumably a sacrificial animal. They are looking intently at each other, their legs and feet touch, and the genitals of the younger male are exposed.

Another bronze piece, dated ca. 750 BC and presently in the Heraklion Museum, shows two helmeted but otherwise nude youths, one older than the other. They both display erections and stand beside each other holding hands. Yet another bronze cutout dated to the 7th century BC shows a lad, nude except for a long, decorative cape and sandals, holding a bow and quiver. These pieces document that this Cretan initiatory tradition continued over many centuries and that later offerings left by pairs of lovers at this shrine became more elaborate and erotically explicit.[9]

These objects appear to belong to the same tradition reflected in the Chieftain Cup (image at bottom of linked page), found in 1903 in the male dining club of the palace at Hagia Triada, and dated to the Middle Minoan II to Late Minoan I, (c. 1650 BC-1500 BC). It is carved out of serpentinite and depicts two beardless youths, one older than the other (discernible by the difference in height and in hairstyle), dressed in kilts and tall boots and wearing jewelry. The older presents the younger with a sword and a javelin, while on the reverse of the cup other youths (the lover's friends?) bring three flattened ox hides, presumably for making a shield.[10]

[edit] Myths and folktales

Beside the myths, a couple of Cretan pederastic folktales have come down to us, albeit in fragmentary form. In both tales the boy is named Leucocomas (leukos = bright / kóme = hair) and puts his lover to the test by challenging him to perform a number of difficult tasks, known as "athlon" (the same term used of the twelve Labors of Heracles, "dodekathlos"). In the tale of Euxinthetus and Leucocomas the lover must bring the boy's dog from Prasus back to Gortyn, a distance of one hundred eighty stadia (over twenty eight kilometers).[11] In the other tale, that of Promachus ("forward fighter") and Leucocomas, the boy set his lover a number of arduous tasks, culminating in retrieving a priceless helmet. Promachos, however, infuriated by his beloved's endless and unreasonable demands, retrieved the helmet but placed it on the head of another boy, leading Leucocomas to kill himself in a jealous fit.[12]

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Ancient heritage of Mighty HELLAS!!!
(Login NationalistTuranist)

Re: Ancient heritage of Mighty HELLAS!!!

May 29 2012, 10:42 AM 

Exhibition 1: A grik man and his beloved Eromenos (boy lover) in a romantic posing.
[img][linked image][/img]

Exhibition 2: A grik man and his young and handsome Eromenos (boy lover) in serious gay sex scene (Ancient gay porn lol)
[img][linked image][/img]
(Notice the sub-saharan features of these gayreeks)

Exhibition 3: Zephyrus with Hyacinthus. Hyacinthus was the Gay patron hero of pederasttry (boy love) in ancient Greekistan.
[img][linked image][/img]

Exhibition 4: Pederastic gay sex between a grik man and his grik Eromenos.
[img][linked image][/img]

Exhibition 5: Pederastic scene from Gayreekistan depicting a man and his boy Eromenos.
[img][linked image][/img]

Exhibition 6: Pederastric courtship in ancient Gayreekistan. (Notice the Sub-saharan features of ancient gayreeks).
[img][linked image][/img]

Sampiyon Galatasaray - Sikesiz, Lekesiz, TERTEMIZ!
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Fack Sikebahce!

(Login GavurYunan)
Hellenic Hoplites (Greece)

Re: Ancient heritage of Mighty HELLAS!!!

May 29 2012, 11:26 AM 

Sadly, the entire mankind has the highest respect for the Civilization that the Turks like to mock.


"The Turkish Cypriots looted, robbed and ravaged Greek Cypriot properties. They must start producing instead of being mere consumers. The Turkish Cypriots wanted to live without working!"

Major-General Bedrettin Demirel (1917-1988)
Commander of the Turkish Invasion Forces in 1974

(Login Aietuss)
Elite WAFF Vet Club

Re: Ancient heritage of Mighty HELLAS!!!

May 29 2012, 11:34 AM 

" I don't intend to troll"

NOTED!,,along with your interest in homosexauality

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