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Gay sex video with older men

Gay sex video with older men

Pederasty in ancient Greece A nude youth plays the aulos for a banqueter: Attic red-figure cup by the Euaion Painter , c. It was a relationship between an older male and an adolescent youth.

A boy was considered a "boy" until he was able to grow a full beard. In Athens the older man was called erastes , he was to educate, protect, love, and provide a role model for his eromenos , whose reward for him lay in his beauty, youth, and promise.

The roots of Greek pederasty lie in the tribal past of Greece, before the rise of the city-state as a unit of political organization. These tribal communities were organized according to age groups. When it came time for a boy to embrace the age group of the adult and to "become a man," he would leave the tribe in the company of an older man for a period of time that constituted a rite of passage.

This older man would educate the youth in the ways of Greek life and the responsibilities of adulthood. The rite of passage undergone by Greek youths in the tribal prehistory of Greece evolved into the commonly known form of Greek pederasty after the rise of the city-state, or polis. Greek boys no longer left the confines of the community, but rather paired up with older men within the confines of the city.

These men, like their earlier counterparts, played an educational and instructive role in the lives of their young companions; likewise, just as in earlier times, they shared a sexual relationship with their boys. Penetrative sex, however, was seen as demeaning for the passive partner, and outside the socially accepted norm.

It was the duty of the adult man to court the boy who struck his fancy, and it was viewed as socially appropriate for the younger man to withhold for a while before capitulating to his mentor's desires.

This waiting period allowed the boy to ensure that his suitor was not merely interested in him for sexual purposes, but felt a genuine emotional affection for him and was interested in assuming the mentor role assigned to him in the pederastic paradigm. The age limit for pederasty in ancient Greece seems to encompass, at the minimum end, boys of twelve years of age.

To love a boy below the age of twelve was considered inappropriate, but no evidence exists of any legal penalties attached to this sort of practice. Traditionally, a pederastic relationship could continue until the widespread growth of the boy's body hair, when he is considered a man. Thus, the age limit for the younger member of a pederastic relationship seems to have extended from 12 to about 17 years of age.

The ancient Greeks, in the context of the pederastic city-states, were the first to describe, study, systematize, and establish pederasty as a social and educational institution. It was an important element in civil life, the military, philosophy and the arts.

In the military[ edit ] Main article: Homosexuality in the militaries of ancient Greece The Sacred Band of Thebes , a separate military unit reserved only for men and their beloved, is usually considered the prime example of how the ancient Greeks used love between soldiers in a troop to boost their fighting spirit. The Thebans attributed to the Sacred Band the power of Thebes for the generation before its fall to Philip II of Macedon , who was so impressed with their bravery during 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: 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.

Such relationships were documented by many Greek historians and in philosophical discourses, as well as in offhand remarks such as Philip II of Macedon's recorded by Plutarch demonstrates: Meleager , Achilles , Aristomenes , Cimon , and Epaminondas.

He answered their request, bringing his lover to watch. Leading the charge against the Eretrians he brought the Chalcidians to victory at the cost of his own life. The Chalcidians erected a tomb for him in the marketplace in gratitude. It is said that one of the most noble things is to give one's own life to save their lover. Although this did not occur during the Lelantine War example it was still a heroic act for Cleomachus and even a perfect time to show his lover his selfless ways.

Gender representations in Greek Theatre The gender representations in Greek theatre was that of the stereotypical roles within Ancient Greece. Men were sought to be manipulative, powerful, had control over their own freewill, and control over their surroundings. Women were expected to be contained to the house and to do all the house work. They were also expected to produce offsping and act modestly.

The women, or better known in the play as the Bacchae, are manipiualted by the demi god named Dionysus. Dionysus is a strong and witty male character within the play and is written to easily manipulate the women due to this. In the same play, when the women start to gain control over themselves, they are perceived to be "wild" and "loose".

Love between adult men[ edit ] Given the importance in Greek society of cultivating the masculinity of the adult male and the perceived feminizing effect of being the passive partner, relations between adult men of comparable social status were considered highly problematic, and usually associated with social stigma.

According to contemporary opinion, Greek males who engaged in passive anal sex after reaching the age of manhood — at which point they were expected to take the reverse role in pederastic relationships and become the active and dominant member — thereby were feminized or "made a woman" of themselves.

There is ample evidence in the theater of Aristophanes that derides these passive men and gives a glimpse of the type of biting social opprobrium and shame "atimia" heaped upon them by their society. Achilles and Patroclus[ edit ] Achilles and Patroclus The first recorded appearance of a deep emotional bond between adult men in ancient Greek culture was in the Iliad BC.

Homer does not depict the relationship between Achilles and Patroclus as sexual. The ancient Greeks emphasised the supposed age difference between the two by portraying Patroclus with a beard in paintings and pottery, while Achilles is cleanshaven, although Achilles was an almost godlike figure in Greek society. This led to a disagreement on whom to make the erastes and whom the eromenos, since the Homeric tradition made Patroclus out to be older but Achilles stronger.

Other ancients held that Achilles and Patroclus were simply close friends. The love in these poems is sometimes requited, and sometimes not. Sappho is thought to have written close to 12, lines of poetry on her love for other women.

Of these, only about lines have survived. As a result of her fame in antiquity, she and her land have become emblematic of love between women.

In addition to being a poet, Sappho was the head of what was known as a thiasos. Thiasoi were communities of women in which Greek women could receive a limited form of education. Critically, however, girls in these communities also experienced same-sex love, sometimes for their mistresses Sappho writes of her love for various students of hers and sometimes for each other.

As the polis evolved, however, marriage came to be an integral instrument for the organization of the culture, and women were confined to their houses; the thiasoi were no more. Girls were taught from their infancies that it was their duty and destiny in life to give their love to the men who would one day be their husbands. Female-female love had no place within the constraints of this new social organization. Pedagogic erotic relationships are also documented for Sparta , together with athletic nudity for women.

Plato's Symposium mentions women who "do not care for men, but have female attachments". Dover and many others. These scholars have shown that same-sex relations were openly practised, largely with official sanction, in many areas of life from the 7th century BC until the Roman era. Some scholars believe that same-sex relationships, especially pederasty, were common only among the aristocracy, and that such relationships were not widely practised by the common people demos.

One such scholar is Bruce Thornton , who argues that insults directed at pederastic males in the comedies of Aristophanes show the common people's dislike for the practice. Some social constructionists have even gone so far as to deny that sexual preference was a significant category for the ancients or that any kind of subculture based on sexual object-choice existed in the ancient world," p. Stein for a collection of essays, Forms of Desire: Sexual Orientation and the Social Constructionist Controversy, Hubbard states that "Close examination of a range of ancient texts suggests, however, that some forms of sexual preference were, in fact, considered a distinguishing characteristic of individuals.

Many texts even see such preferences as inborn qualities and as "essential aspects of human identity Hubbard utilizes both schools of thought when these seem pertinent to the ancient texts, pp. During Plato's time there were some people who had "the audacity to say" that homosexual sex was shameful in any circumstances.

Indeed Plato himself eventually came to hold this view. At one time he had written that same-sex lovers were far more blessed than ordinary mortals. He even gave them a headstart in the great race to get back to heaven, their mutual love refeathering their mottled wings. Now he seemed to contradict himself. In his ideal city, he says in his last, posthumously published work known as The Laws, homosexual sex will be treated the same way as incest.

It is something contrary to nature, he insists, and although there won't be laws against it, nevertheless a propaganda programme will encourage everyone to say that it is "utterly unholy, odious-to-the-gods and ugliest of ugly things.

In , a conference on Alexander the Great was stormed as a paper about his homosexuality was about to be presented. When the film Alexander , which depicted Alexander as romantically involved with both men and women, was released in , 25 Greek lawyers threatened to sue the film's makers, [20] but relented after attending an advance screening of the film.

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Gay sex video with older men

Pederasty in ancient Greece A nude youth plays the aulos for a banqueter: Attic red-figure cup by the Euaion Painter , c. It was a relationship between an older male and an adolescent youth. A boy was considered a "boy" until he was able to grow a full beard.

In Athens the older man was called erastes , he was to educate, protect, love, and provide a role model for his eromenos , whose reward for him lay in his beauty, youth, and promise. The roots of Greek pederasty lie in the tribal past of Greece, before the rise of the city-state as a unit of political organization.

These tribal communities were organized according to age groups. When it came time for a boy to embrace the age group of the adult and to "become a man," he would leave the tribe in the company of an older man for a period of time that constituted a rite of passage.

This older man would educate the youth in the ways of Greek life and the responsibilities of adulthood. The rite of passage undergone by Greek youths in the tribal prehistory of Greece evolved into the commonly known form of Greek pederasty after the rise of the city-state, or polis. Greek boys no longer left the confines of the community, but rather paired up with older men within the confines of the city.

These men, like their earlier counterparts, played an educational and instructive role in the lives of their young companions; likewise, just as in earlier times, they shared a sexual relationship with their boys. Penetrative sex, however, was seen as demeaning for the passive partner, and outside the socially accepted norm.

It was the duty of the adult man to court the boy who struck his fancy, and it was viewed as socially appropriate for the younger man to withhold for a while before capitulating to his mentor's desires. This waiting period allowed the boy to ensure that his suitor was not merely interested in him for sexual purposes, but felt a genuine emotional affection for him and was interested in assuming the mentor role assigned to him in the pederastic paradigm.

The age limit for pederasty in ancient Greece seems to encompass, at the minimum end, boys of twelve years of age. To love a boy below the age of twelve was considered inappropriate, but no evidence exists of any legal penalties attached to this sort of practice.

Traditionally, a pederastic relationship could continue until the widespread growth of the boy's body hair, when he is considered a man. Thus, the age limit for the younger member of a pederastic relationship seems to have extended from 12 to about 17 years of age.

The ancient Greeks, in the context of the pederastic city-states, were the first to describe, study, systematize, and establish pederasty as a social and educational institution. It was an important element in civil life, the military, philosophy and the arts. In the military[ edit ] Main article: Homosexuality in the militaries of ancient Greece The Sacred Band of Thebes , a separate military unit reserved only for men and their beloved, is usually considered the prime example of how the ancient Greeks used love between soldiers in a troop to boost their fighting spirit.

The Thebans attributed to the Sacred Band the power of Thebes for the generation before its fall to Philip II of Macedon , who was so impressed with their bravery during 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: 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. Such relationships were documented by many Greek historians and in philosophical discourses, as well as in offhand remarks such as Philip II of Macedon's recorded by Plutarch demonstrates: Meleager , Achilles , Aristomenes , Cimon , and Epaminondas.

He answered their request, bringing his lover to watch. Leading the charge against the Eretrians he brought the Chalcidians to victory at the cost of his own life. The Chalcidians erected a tomb for him in the marketplace in gratitude.

It is said that one of the most noble things is to give one's own life to save their lover. Although this did not occur during the Lelantine War example it was still a heroic act for Cleomachus and even a perfect time to show his lover his selfless ways.

Gender representations in Greek Theatre The gender representations in Greek theatre was that of the stereotypical roles within Ancient Greece. Men were sought to be manipulative, powerful, had control over their own freewill, and control over their surroundings. Women were expected to be contained to the house and to do all the house work. They were also expected to produce offsping and act modestly. The women, or better known in the play as the Bacchae, are manipiualted by the demi god named Dionysus.

Dionysus is a strong and witty male character within the play and is written to easily manipulate the women due to this. In the same play, when the women start to gain control over themselves, they are perceived to be "wild" and "loose". Love between adult men[ edit ] Given the importance in Greek society of cultivating the masculinity of the adult male and the perceived feminizing effect of being the passive partner, relations between adult men of comparable social status were considered highly problematic, and usually associated with social stigma.

According to contemporary opinion, Greek males who engaged in passive anal sex after reaching the age of manhood — at which point they were expected to take the reverse role in pederastic relationships and become the active and dominant member — thereby were feminized or "made a woman" of themselves.

There is ample evidence in the theater of Aristophanes that derides these passive men and gives a glimpse of the type of biting social opprobrium and shame "atimia" heaped upon them by their society. Achilles and Patroclus[ edit ] Achilles and Patroclus The first recorded appearance of a deep emotional bond between adult men in ancient Greek culture was in the Iliad BC.

Homer does not depict the relationship between Achilles and Patroclus as sexual. The ancient Greeks emphasised the supposed age difference between the two by portraying Patroclus with a beard in paintings and pottery, while Achilles is cleanshaven, although Achilles was an almost godlike figure in Greek society.

This led to a disagreement on whom to make the erastes and whom the eromenos, since the Homeric tradition made Patroclus out to be older but Achilles stronger. Other ancients held that Achilles and Patroclus were simply close friends. The love in these poems is sometimes requited, and sometimes not.

Sappho is thought to have written close to 12, lines of poetry on her love for other women. Of these, only about lines have survived. As a result of her fame in antiquity, she and her land have become emblematic of love between women. In addition to being a poet, Sappho was the head of what was known as a thiasos. Thiasoi were communities of women in which Greek women could receive a limited form of education. Critically, however, girls in these communities also experienced same-sex love, sometimes for their mistresses Sappho writes of her love for various students of hers and sometimes for each other.

As the polis evolved, however, marriage came to be an integral instrument for the organization of the culture, and women were confined to their houses; the thiasoi were no more. Girls were taught from their infancies that it was their duty and destiny in life to give their love to the men who would one day be their husbands. Female-female love had no place within the constraints of this new social organization. Pedagogic erotic relationships are also documented for Sparta , together with athletic nudity for women.

Plato's Symposium mentions women who "do not care for men, but have female attachments". Dover and many others. These scholars have shown that same-sex relations were openly practised, largely with official sanction, in many areas of life from the 7th century BC until the Roman era. Some scholars believe that same-sex relationships, especially pederasty, were common only among the aristocracy, and that such relationships were not widely practised by the common people demos.

One such scholar is Bruce Thornton , who argues that insults directed at pederastic males in the comedies of Aristophanes show the common people's dislike for the practice. Some social constructionists have even gone so far as to deny that sexual preference was a significant category for the ancients or that any kind of subculture based on sexual object-choice existed in the ancient world," p. Stein for a collection of essays, Forms of Desire: Sexual Orientation and the Social Constructionist Controversy, Hubbard states that "Close examination of a range of ancient texts suggests, however, that some forms of sexual preference were, in fact, considered a distinguishing characteristic of individuals.

Many texts even see such preferences as inborn qualities and as "essential aspects of human identity Hubbard utilizes both schools of thought when these seem pertinent to the ancient texts, pp. During Plato's time there were some people who had "the audacity to say" that homosexual sex was shameful in any circumstances.

Indeed Plato himself eventually came to hold this view. At one time he had written that same-sex lovers were far more blessed than ordinary mortals. He even gave them a headstart in the great race to get back to heaven, their mutual love refeathering their mottled wings. Now he seemed to contradict himself.

In his ideal city, he says in his last, posthumously published work known as The Laws, homosexual sex will be treated the same way as incest. It is something contrary to nature, he insists, and although there won't be laws against it, nevertheless a propaganda programme will encourage everyone to say that it is "utterly unholy, odious-to-the-gods and ugliest of ugly things.

In , a conference on Alexander the Great was stormed as a paper about his homosexuality was about to be presented. When the film Alexander , which depicted Alexander as romantically involved with both men and women, was released in , 25 Greek lawyers threatened to sue the film's makers, [20] but relented after attending an advance screening of the film.

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3 Comments

  1. Many texts even see such preferences as inborn qualities and as "essential aspects of human identity

  2. The Thebans attributed to the Sacred Band the power of Thebes for the generation before its fall to Philip II of Macedon , who was so impressed with their bravery during battle, he erected a monument that still stands today on their gravesite. Women were expected to be contained to the house and to do all the house work. In Athens the older man was called erastes , he was to educate, protect, love, and provide a role model for his eromenos , whose reward for him lay in his beauty, youth, and promise.

  3. Critically, however, girls in these communities also experienced same-sex love, sometimes for their mistresses Sappho writes of her love for various students of hers and sometimes for each other.

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