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Chapter 2. Greek Historical Texts: Bibliographic Note
|Chapter 2: Bibliographic Notes (see full Bibliography)
For general surveys of Greek historical texts, see Meier & de Pogey-Castries (1930) 41-105, 158-68, and Buffière (1980) 49-236.
On the legend of Harmodius and Aristogeiton and its significance in Athenian democratic culture, see Podlecki (1966), Fehr (1984), Lavelle (1986), and Monoson (2000). See also Wohl (1999), who treats this story as well as offering ideas on the sexual ambiguity of Alcibiades as a destabilization of Athenian values.
On Spartan pederasty in historical times, see the important study of Cartledge (1981). Bethe (1907) is responsible for the theory that "anal insemination" was a Dorian practice, which is substantially followed by Patzer (1982); see Percy (1996) 27-35 for a succinct history of the controversy about this theory, and 73-92 for his own view of Spartan pederasty. See also Dover (1978) 185-96. Leitao (2001) argues that the Sacred Band of Thebes was not in fact organized on the basis of pederastic couples, as Plutarch imagines.
Bremmer (1980) and Sergent (1986) 7-54 see in the Cretan abduction ceremony an initiatory rite of Indo-European origins; this theory has been criticized by Dover (1988) 115-34 and Percy (1996) 19-26. Koehl (1986) argues for a Minoan origin based on artistic parallels (principally Fig. 1). On the other hand, Dodd (2000) takes a more sceptical view of Ephorus' evidence and shows how it is colored by contemporary Athenian views of pederasty. Percy (1996) 59-72 credits Aristotle's theory about a Cretan origin of pederasty as an institutionalized effort at population control and dates the phenomenon to the seventh century BCE.
On the Thera graffiti, see Hiller von Gaertringen (1897) 21-28, who connects them with the festival of Carneian Apollo; see also Brongersma (1990). Dover (1978) 112-14, 122-24 regards the more graphic graffiti as boasts and slanders. For the inscriptions on Athenian vases, see Lang (1976) 11-15. On the graffiti at Nemea, see Miller (1979) 99-101, on those at Thasos, Garlan & Masson (1982) and Taillardat (1983).
On the significance of the gymnastic law of Beroea, see Moretti (1982) 48-54, who regards it as an attempt to protect the young from seduction, and Cantarella (1992) 28-34. See Gautier & Hatzopoulos (1993) for a detailed commentary.