This article considers the position that Lucian’s Dialogues of the Courtesans, and in particular the 5th dialogue, should be read as satire of philosophical literature. Or perhaps, satire as philosophical literature, specifically, the Platonic dialogue as comedy due to being assigned to non-elevated characters. Though, as the authors note, Plato himself drew on comedic elements. In Lucian, the dialogue format itself is one cue to the audience to look for philosophical resonances.
Plato
Classical Greek writer whose Symposium explained love as the result of separated two-bodied humans seeking to reunite with their “other half”. This story explicitly includes same-sex love.
LHMP entry
I’m now going to walk back my claim that Downing 1989 had no relevant content, because Downing 1994 is a slight re-working of several chapters in that book, mostly restricting itself to laying out the mythological and historic material that she analyzed in the earlier publication. In this article, she omits the psychoanalysis and focuses on the texts, interpreting them in the context of a broadly-defined “woman-centered-woman” definition of “lesbian.”
This chapter begins with the problem of using concepts or terms, like “gay” or “homosexual” to describe ancient Greek practices and ideologies. The Greek system was organized around sexual roles, not genders. There is uncertainty regarding just how same-sex eroticism functions in Plato’s writings. Eros did not serve only a literal function, but stood in for the pursuit of truth in the abstract. But the Dialogues also served as instruction for young, aristocratic men in the proper way to act within the Greek sexual system. The focus of this chapter is entirely on relations between men.
This section of the chapter looks at patterns of reference and silence across various types of media to try to interpret the absences of representations of f/f sex. Different genres had different implicit rules about what could or could not be depicted. For example, visual arts that depicted m/m sex invariably stuck to the “ideal” of a desiring older man and a passive youth. Human men were not depicted in scenes with deprecated sexual practices, such as performing oral sex, but such scenes might show a satyr performing the male role, “standing in” for the human man.
The second topic in this chapter is another work of Plato, and once again a deep context is needed to interpret what the mention of f/f sex actually means for Greek realities. The Laws takes the form of a conversation between three men about what laws are needed for the governance of the ideal city. This is a different take than the one Plate put forth in the Republic. The Republic was more of an idealized thought experiment. The Laws is more of an exhaustive, practical plan of action (but still a purely hypothetical document).
One of the more intriguing classical Greek texts that includes f/f erotics is the mythological narrative included in Plato’s Symposium about divided beings and eros being “seeking one’s other half.” Following Boehriner’s standard approach, she begins by examining the historic and literary context of the work and discussing what the purpose of the passage is within that larger context.
This is an encyclopedia-style collection of texts that speak to specific topics in the history of sexuality. It is far from exhaustive, either in intent or execution, but rather picks specific works to use as discussion or thinking points. It was compiled for use as a set of study texts for a college course on the history of sexuality and that purpose can be seen in the inclusion of study questions after each text.
Introduction by Marilyn B. Skinner
This is an invaluable book that collects all manner of classical Greek and Roman texts relevant to homosexuality in a single volume. I doubt that it’s exhaustive, especially with regard to male homosexuality, but Hubbard seems to have made special efforts to include female-oriented material. The material is organized chronologically and by literary genre, with an introductory discussion in each section to provide historic context.
It makes most sense simply to list the bits of evidence that Dover discusses. He is largely providing a catalog, with very detailed citations of sources, but without the in-depth discussion of context and interpretation that we say, for example, in Lardinois 1989 with respect to Sappho.
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