From the chapter 'Introduction to Athens & Sparta' - relevant law and policies / attitude.
Maximus the Tyrian promotes analogous opinions in his work ''Lectures" 20.8de
'Spartan man might admire a Laconian teenager, but he does so as one would admire any beautiful statue and one that many others do or one many others. For the pleasure that is derived from sacrilege of nature is not permitted between them'.
Finally in respect of Sparta we have to turn to the statements of Aelianus in his work "Varied History" (III,12) where we read:
" Use image of classical Greek text " here
In post classical Greek: "Spartan love (Eros), sexual expression / relationship in no way related to disgraceful / indecent acts. In the event that a teenager attempted any (aselgia) towards another, neither would dare disgrace themselves and Sparta. In such circumstances (offending behaviour) both were exiled or at worst both would lose their lives'.
References to such extracts may well be somewhat tiresome for some but such references are above our own views and opinions, for they are real live realities and realisations.
At this juncture we have to point out to the most important of recorded facts by way of a relevant observation.
The material passed on to us, that, which was 'saved' is but at best a mere 3% from the ancient Hellenic Literature. Selecting 'what material was to be saved and what was to be burned' was at the behest of persons who had plans to stain and blemish the existing civilisation, the world the very forces bitterly opposed. We cannot ignore the fact that an important part of the invaluable thesaurus was passed on to us through monks and monasteries,
In the course of the Christian centuries that followed selecting what was to be retained and what was 'arranged to be lost' or stereotype released editions were subject to the dictums and laws of the first Emperors. They were commanding of the citizens, in those days, (the 4th, 5th and 6th centuries AD) to deliver up to the State all literature in their possession in order that selection of what was to be burned and what was to be saved was carried on relentlessly. The penalties imposed on persons who failed to comply were designed to annihilate the disobedient, included confiscation of all assets and exile, inclusive of the death penalty following physical torture. Such decrees were issued by the Emperors Theodosius (without merit declared Theodosius the Great) Arcadios, Justinian and others.
In the circumstances one has to recognise how Christianity was established and how it evolved; how Christianity was developed in the course of 'organised events', in the early centuries was out of the extensive conflicts. For certain the early Fathers of the Church were avid readers of Hellenic Literature. In general, however, the objectives that served their intentions and 'the directive for the times', was to create, record and present an existing / older world, a world that was rife in corruption and debauchery, a world aspiring, waiting and ready for 'the new message' that which Christian teachings fetched.
We have but to conclude, with certainty, that 'the remnants we benefited / are benefiting from', are but a small part of that which demolish the picture of general depravity and corruption, at least for the period of Classic Hellas. The fact remains that we have been and are benefiting from that which was not destroyed.
It is for certain, and there can be no doubt, that we would / could have been benefiting from a greater degree of clarity and clearer records on the issue of ethics and morals had there been no manipulation 'in matters pertaining to the issue of conflicting ideology'. In any event there can be no doubt that what we have been left / presented with, amount to more than enough.
Elsewhere, in the work we read of the absence of the words 'homosexual' and 'heterosexual' from the Geek language of the classical times and beyond. Such words were introduced to mankind through the English language and when reference to such states in 'human relationships' are made neither negative nor positive attitudes to either state (simply passive acceptance of both states as used in English).
On the contrary in ancient / Classical Hellas the language was most specific and expressive through words created and used. Epictitus specifically pointed to the relevance of words: "Wisdom starts with visitation (use) of (the right) words". Nothing was abandoned to chance in the Greek language. In respect of the issue, at hand, the Greek language (and position of its creators / users) was most negative and affirmative through the use of 'the right word'. (One need only point to the well-known adage: 'The Greeks had / have a word for it').
Indeed the author, refers to the work of K. J. Dover: 'Homosexuality in Ancient Greece', where Mr Dover asserts: 'The Greeks knew that men's sexual preferences varied, but their language lacked appropriate words. From the onset of his work Mr Dover invites his readers to adopt a liberal, non-prejudicial approach to homosexuals as the Greeks had been in classic times. He specifically asserts that the Greeks recognised that (a) in reality all react differently at different times to homosexual and heterosexual stimulation' and (b) in reality men are stimulated in passive mood or active mood at different times in their life cycle'.
As of the first proposition and argument (above) by Mr Wood, one discovers that something is not right. That such an important work was undertaken by Mr Dover, without references to appropriate dictionaries of the Ancient / Classical Greek Language should raise questions. Mr Georgiades informs his readers that he was referring to 7 such compilations in the course of his own work, when researching the issue at hand. Readers ought not to overlook the fact that such facilities (dictionaries) were available for reference to by Mr Dover, as stereotype compilations by classic 'lexicographers'. How a well-known authority was party to such an oversight / error of judgement beggars belief.
Mr Dover's argument and proposition could have been of real importance if the suggestions held true, The Hellenes / Greeks created 'the perfect language'. That reality was and remains of great importance, for since the Hellenes (Greeks) were not distinguishing (through relevant words) the two states of sexual preference there must have existed reasons of some importance to them. Should we not, in the circumstances, pay attention to the use of relevant and specific words for explicit states, words that lead to the exact opposite of Mr Wood's assertions, conclusions and propositions?
It is a fact that one does not encounter the words homosexual and heterosexual in Classical Greek texts, but not for the reasons promoted by Mr Wood. In Classical Greek texts one reads of 'Kinedos', of a person who provokes / motivates ('Kinei') shame and disgrace ('Aedo'). The word in itself is clear; it specifically implied 'one who insults and is offensive to society in general', a person especially condemned for making such choices (homosexual proclivity). In terms of today's use of modern Greek one could try using the word 'the cursed one'. A homosexual in Classical Greece times, would, in other words, be proclaimed 'the one cursed by society'.
Free translation by Andrew Yiannides of http://www.uk-human-rights.org
Untold Truths 
