{"id":127,"date":"2002-12-13T13:28:11","date_gmt":"2002-12-13T11:28:11","guid":{"rendered":"http:\/\/www.lesba.sk\/atribut\/?p=127"},"modified":"2015-06-13T13:30:16","modified_gmt":"2015-06-13T11:30:16","slug":"homosexualita-a-spolocnost-v-antickom-svete","status":"publish","type":"post","link":"https:\/\/www.lesba.sk\/atribut\/2002\/12\/13\/homosexualita-a-spolocnost-v-antickom-svete\/","title":{"rendered":"Homosexualita a spolo\u010dnos\u0165 v antickom svete"},"content":{"rendered":"

Bernard Sergent<\/strong><\/p>\n

\u010casto po\u010dujem, \u017ee antick\u00e1 pederastia bola homosexualitou slobodn\u00fdch mu\u017eov a\u00a0\u017ee sloboda ka\u017ed\u00e9ho z\u00a0nich bola nad mocou \u0161t\u00e1tu.<\/p>\n

Hist\u00f3ria je v\u00a0tomto smere \u00faplne jasn\u00e1: po\u010dn\u00fac r\u00edmskou cis\u00e1rskou spolo\u010dnos\u0165ou – teda ke\u010f sa objavili nov\u00e9 spolo\u010densk\u00e9 formy, ktor\u00e9 vznikli v\u010faka novej politickej situ\u00e1cii – bola pederastia postupne v\u00e4\u010d\u0161inovo ods\u00faden\u00e1. T\u00e1to spolo\u010dnos\u0165 odsudzuj\u00faca a\u00a0zavrhuj\u00faca pederastiu, je spolo\u010dnos\u0165ou slu\u017eobn\u00edkov \u0161t\u00e1tu, chr\u00e1nencov tohto \u0161t\u00e1tu, t\u00fdch, ktor\u00ed s\u00fa podriaden\u00ed \u0161t\u00e1tnej vojenskej moci a\u00a0spr\u00e1ve.<\/p>\n

Dejiny antickej homosexuality m\u00f4\u017eeme sledova\u0165 v\u00a0rozsahu takmer tis\u00edc rokov, od 7. storo\u010dia pred na\u0161\u00edm letopo\u010dtom do 2. storo\u010dia n\u00e1\u0161ho letopo\u010dtu. Najstar\u0161\u00edmi dokumentmi v\u00a0tomto oh\u013eade nie s\u00fa Iliada<\/em> a\u00a0Odysea<\/em>, ktor\u00e9 v\u0161ak ost\u00e1vaj\u00fa najstar\u0161\u00edmi gr\u00e9ckymi textami. S\u00fa to ale diela b\u00e1snikov, ktor\u00ed v\u00a0s\u00falade s trad\u00edciou gr\u00e9ckeho myslenia (naz\u00fdvanou niekedy apol\u00f3nska<\/em> v\u00a0protiklade k\u00a0dion\u00fdzovskej<\/em>, hoci Apol\u00f3n nem\u00e1 o\u00a0ni\u010d menej pederastick\u00fdch l\u00e1sok ne\u017e Dion\u00fdzos) zaml\u010diavaj\u00fa cel\u00e9 mno\u017estvo aspektov, volia si \u201evy\u010disten\u00e9\u201c verzie m\u00fdtov a nikdy nepou\u017e\u00edvaj\u00fa tvrd\u00e9 v\u00fdrazy, ke\u010f chc\u00fa poveda\u0165 \u201ezabi\u0165\u201c, hoci napr\u00edklad Iliada<\/em> je rozpr\u00e1van\u00edm o\u00a0masakroch a\u00a0vra\u017eedn\u00fdch hrdinstv\u00e1ch. Pederastia patr\u00ed k\u00a0tomu, \u010do b\u00e1snik obch\u00e1dza.<\/p>\n

\"\"<\/p>\n

Naopak, dokumenty poch\u00e1dzaj\u00face z\u00a0Th\u00e9ry (dnes Santorin), ktor\u00e9 s\u00fa rovnako star\u00e9 ako hom\u00e9rske b\u00e1sne a\u00a0ktor\u00e9 siahaj\u00fa do obdobia okolo roku 7001<\/sup>, vyjadruj\u00fa ve\u013emi drsne pederastick\u00e9 t\u00fa\u017eby a\u00a0uspokojenie \u010dlenov th\u00e9rskej – zaiste aristokratickej – spolo\u010dnosti. S\u00fa tu u\u017e pr\u00edtomn\u00e9 charakteristiky, ktor\u00e9 bud\u00fa dominantn\u00e9 pre koncepciu gr\u00e9ckej homosexuality v\u00a0nasleduj\u00facich storo\u010diach. Z\u00e1pisy, o\u00a0ktor\u00fdch hovor\u00edm, sa vz\u0165ahuj\u00fa ku kultovej oblasti mimo dobov\u00e9ho meste\u010dka. Na tomto mieste bude nesk\u00f4r postaven\u00fd Apol\u00f3nov chr\u00e1m. V\u0161etky bo\u017estv\u00e1 zmienen\u00e9 v\u00a0pederastick\u00fdch z\u00e1pisoch (Hermes, Apol\u00f3n, Zeus, Dioskurovia, kentaurus Cheiron, At\u00e9na, Artemis, Kor\u00e9\u2026) s\u00fa spojen\u00e9 s\u00a0obdob\u00edm sk\u00fa\u0161ok, formovania a\u00a0iniciovania mlad\u00fdch \u013eud\u00ed2<\/sup>. Ide o\u00a0prv\u00fd komplex ide\u00ed a\u00a0prakt\u00edk, ktor\u00fd sp\u00e1ja v\u00fdchovu prostredn\u00edctvom dospel\u00e9ho mu\u017ea (je takisto milencom – erast), inici\u00e1ciu mlad\u00fdch (erom\u00e9ni) a\u00a0n\u00e1bo\u017eensk\u00fd a\u00a0kultov\u00fd kontext.<\/p>\n

Presnej\u0161ie povedan\u00e9, th\u00e9rske z\u00e1pisy, nach\u00e1dzaj\u00face sa na okraji obce a\u00a0obsahuj\u00face drsn\u00fd slovn\u00edk, uv\u00e1dzaj\u00fa to, \u010do tu budem naz\u00fdva\u0165 prvou etapou antickej pederastie. T\u00e1 pokra\u010duje a\u00a0uzatv\u00e1ra sa v atickej keramike \u010diernych post\u00e1v, trv\u00e1 teda a\u017e do za\u010diatku poslednej tretiny 6. storo\u010dia pred Kristom.<\/p>\n

 <\/p>\n

Na keramike \u010diernych post\u00e1v je vizu\u00e1lne vyjadrenie pederastick\u00fdch sc\u00e9n\u00a0rovnako drsn\u00e9 ako v th\u00e9rskych textoch: erasti aj\u00a0erom\u00e9ni s\u00fa nah\u00ed, erasti maj\u00fa bradu, erom\u00e9ni s\u00fa bez brady, v\u0161etci s\u00fa mohutn\u00ed, v\u00a0r\u00f4znych poloh\u00e1ch, obsahuj\u00facich viacero druhov koitu, dotyky v oblasti pohlavia, v\u00fdjavy orgi\u00ed v\u00a0r\u00e1mci dion\u00fdzovsk\u00e9ho kontextu3<\/sup>; postavy maj\u00fa atletick\u00e9 \u010drty, podobne ako \u00fachvatn\u00ed archaick\u00ed k\u00farosi<\/em> – sochy nah\u00fdch mlad\u00fdch mu\u017eov – z toho ist\u00e9ho obdobia (alebo presnej\u0161ie: z\u00a0obdobia medzi dokumentmi z\u00a0Th\u00e9ry a\u00a0dokumentmi z\u00a0At\u00e9n).<\/p>\n

Miesto nie je na t\u00fdchto hrn\u010diarskych v\u00fdrobkoch nazna\u010den\u00e9 – hoci viac \u010di menej bohat\u00e9, viac \u010di menej zd\u00f4raznen\u00e9 rastlinn\u00e9 pozadie (obzvl\u00e1\u0161\u0165 v\u00fdrazn\u00e9 je v\u00a0dion\u00fdzovsk\u00fdch sc\u00e9nach) nazna\u010duje praktiky podobn\u00e9 t\u00fdm, ak\u00e9 boli objaven\u00e9 v\u00a0Th\u00e9re. Je samozrejme taktie\u017e mo\u017en\u00e9, \u017ee ide o\u00a0konven\u010dn\u00fa a\u00a0ob\u013e\u00faben\u00fa v\u00fdzdobu maliarov v\u00e1z a\u00a0ich z\u00e1kazn\u00edkov. No bohat\u00e1 dokument\u00e1cia mimo Atiky – texty s\u00fa iste z\u00a0neskor\u0161ieho obdobia ne\u017e keramika \u010diernych post\u00e1v, no odkazuj\u00fa bu\u010f na ve\u013emi star\u00e9 obdobie gr\u00e9ckych dej\u00edn (vojny medzi Euboi\u010danmi a\u00a0Tes\u00e1l\u010danmi v\u00a0pr\u00edpade Chalkidy4<\/sup>; Heraklove hrdinsk\u00e9 skutky v\u00a0T\u00e9bach a\u00a0na Sic\u00edlii5<\/sup>\u2026), alebo na v\u00fdrazne archaick\u00fd typ in\u0161tit\u00faci\u00ed a\u00a0prakt\u00edk (v pr\u00edpade Kr\u00e9ty6<\/sup>) – potvrdzuje v\u00a0s\u00favislosti s homosexualitou t\u00fdch \u010dias (a ur\u010dite aj v\u00a0s\u00favislosti s\u00a0homosexualitou predch\u00e1dzaj\u00faceho obdobia7<\/sup>; svoj pr\u00edspevok chcem v\u0161ak obmedzi\u0165 na historick\u00e9 obdobie) to, \u010do sme kon\u0161tatovali pri\u00a0Th\u00e9re: z\u00e1sadn\u00fa pedagogick\u00fa konot\u00e1ciu, v\u010dlenenie do kultu, ritu\u00e1lne miesto na okraji obce.<\/p>\n

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\"\"<\/p>\n

T\u00e1to peri\u00f3da sa kon\u010d\u00ed v\u00a0At\u00e9nach v\u00a0obdob\u00ed, ke\u010f sa\u00a0objavila ma\u013eba \u010derven\u00fdch post\u00e1v; korel\u00e1cia je samozrejme n\u00e1hodn\u00e1 a\u00a0akoby druhostup\u0148ov\u00e1. V\u00a0ka\u017edom pr\u00edpade veci s\u00fa z\u00a0h\u013eadiska zobrazovania jasn\u00e9: homosexu\u00e1lne p\u00e1ry s\u00fa proporcion\u00e1lne asi rovnako \u010dast\u00e9 ako v\u00a0pr\u00edpade, ke\u010f i\u0161lo o\u00a0\u010dierne postavy, no scudneli\u2026 S\u00fa oble\u010den\u00e9. S\u00a0v\u00fdnimkou dion\u00fdzovsk\u00e9ho kontextu v\u00fdjavy koitu a\u00a0dotykov pohlavn\u00fdch org\u00e1nov zmizli. No z\u00e1sadn\u00e1 modifik\u00e1cia, sved\u010diaca o\u00a0inom sp\u00f4sobe cudnosti, je v tom, \u017ee akt\u00e9rmi s\u00fa teraz satyrovia (mu\u017ei so zvierac\u00edmi \u010drtami, ktor\u00ed maj\u00fa kozie u\u0161i a\u00a0kopyt\u00e1): inak povedan\u00e9, obsc\u00e9nnos\u0165 sa m\u00fdtizuje. \u010eal\u0161\u00edm rozdielom je, \u017ee erom\u00e9ni s\u00fa vo v\u0161eobecnosti zobrazovan\u00ed ako men\u0161\u00ed ne\u017e erasti. Atletick\u00fd aspekt bol vytla\u010den\u00fd odevom partnerov, a\u00a0tak vznikol priestor pre to, \u010do interpretujem ako v\u00e4\u010d\u0161\u00ed realizmus: skuto\u010dn\u00fd erom\u00e9n je naozaj mlad\u00fd, je to adolescent.<\/p>\n

Pr\u00ed\u010dina tejto zmeny, o\u00a0ktorej tu budem uva\u017eova\u0165 ako o\u00a0druhej etape v\u00a0dejin\u00e1ch antickej homosexuality, je zjavn\u00e1: prejavuje sa v\u00a0at\u00e9nskej keramike, preto\u017ee koniec 6. storo\u010dia je obdob\u00edm vzrastu At\u00e9n, ktor\u00e9 sa stali ve\u013ek\u00fdm mestom a prekonali Chalkidu a\u00a0Korint, je to obdobie, ke\u010f tyrani a\u00a0nesk\u00f4r zakladatelia demokracie uskuto\u010d\u0148uj\u00fa reformy, ktorych vysledkom je postupn\u00e9 oslabovanie moci aristokratickych rod\u00edn. A\u00a0tak d\u00f4sledok toho, \u017ee st\u00e1le viac skup\u00edn ob\u010danov je pr\u00e1vne rovn\u00fdch niekdaj\u0161\u00edm aristokratick\u00fdm vl\u00e1dcom, je vulgarizovanie pederastick\u00fdch prakt\u00edk (ak s\u00fa v\u0161etci rovn\u00ed vzne\u0161en\u00fdm ob\u010danom, v\u0161etci sa m\u00f4\u017eu spr\u00e1va\u0165 tak, ako oni), pri\u010dom u\u017e nie je mo\u017en\u00e9 re\u0161pektova\u0165 star\u00e9 pravidl\u00e1 hry: mesto u\u017e neposiela svojich zasv\u00e4covan\u00fdch adolescentov na okraj obce, ale posiela svojich ef\u00e9bov – mlad\u00fdch mu\u017eov vo veku \u201evojenskej slu\u017eby\u201c – na hranice. Niekdaj\u0161\u00ed vz\u0165ah obec\/\u201ezapad\u00e1kov\u201c (aby sme pou\u017eili v\u00fdsti\u017en\u00fd slovn\u00edk Henriho Jeanmaira8<\/sup>) je nahraden\u00fd vz\u0165ahom mesto\/vidiek.<\/p>\n

Homosexualita druhej etapy je teda urbanizovanou homosexualitou. Tam, kde ako prv ost\u00e1va \u201ena okraji\u201c (Kr\u00e9ta, Megara, T\u00e9by, Chalkida, Agurion na Sic\u00edlii), ide o\u00a0obce, ktor\u00fdch rozvoj je ve\u013emi rozdielny a\u00a0oproti At\u00e9nam zaostal\u00fd. V\u00a0porovnan\u00ed s\u00a0At\u00e9nami ide v\u00e4\u010d\u0161inou o\u00a0mal\u00e9 mest\u00e1. Aj T\u00e9by a\u017e do konca svojich dej\u00edn ostan\u00fa aristokratickou obcou; takisto Sparta.<\/p>\n

T\u00fato urb\u00e1nnu homosexualitu pozn\u00e1me z\u00a0mno\u017estva textov, nar\u00e1\u017eok, obvinen\u00ed. V\u010faka tomu, ako sa vyv\u00edjala, m\u00f4\u017eeme vidie\u0165 mnoho jej zauj\u00edmav\u00fdch foriem, ako napr\u00edklad trval\u00e9 p\u00e1rov\u00e9 spojenia (v predch\u00e1dzaj\u00facej f\u00e1ze to bolo zbyto\u010dn\u00e9), p\u00e1ry, v\u00a0ktor\u00fdch je erast mlad\u0161\u00ed ne\u017e erom\u00e9n (to bolo takisto nepotrebn\u00e9), homosexu\u00e1lnu prostit\u00faciu. To v\u0161etko \u0161okuje.<\/p>\n

T\u00fato etapu, ktor\u00fa n\u00e1m v\u010faka ich bohatstvu odkr\u00fdvaj\u00fa jedine at\u00e9nske dokumenty, datujem a\u017e k\u00a0Plat\u00f3novi, do polovice 4. storo\u010dia. Plat\u00f3n je toti\u017e autor, ktor\u00fd o\u00a0nej hovor\u00ed najviac, vo svojich dial\u00f3goch t\u00fdkaj\u00facich sa pedagogiky sa k\u00a0nej neprestajne vyjadruje a\u00a0vo Faidrovi<\/em> ju prv\u00fd raz ods\u00fadi: zmenila sa toti\u017e nato\u013eko, \u017ee Plat\u00f3n, ktor\u00fd jej je \u00faplne oddan\u00fd, v\u00a0nej u\u017e nespozn\u00e1va to, po \u010dom t\u00fa\u017ei, ke\u010f\u017ee t\u00e1to homosexualita u\u017e nie je v\u00a0s\u00falade s\u00a0niekdaj\u0161\u00edm syst\u00e9mom aristokratick\u00fdch hodn\u00f4t (tento syst\u00e9m Plat\u00f3n vid\u00ed v\u00a0Sparte, a\u00a0nie v\u00a0At\u00e9nach). V\u00a0At\u00e9nach tento hodnotov\u00fd syst\u00e9m celkom zmizol a\u00a0mlad\u00ed mu\u017ei s\u00fa odteraz vyberan\u00ed kv\u00f4li ich kr\u00e1se, a\u00a0nie kv\u00f4li cnosti (a iste nie kv\u00f4li tomu, \u017ee ide o synovca, sestrinho syna9<\/sup>\u2026), \u201e\u010dum\u00ed\u201c sa na nich na ulici, s\u00fa \u201ebalen\u00ed\u201c viacer\u00ed naraz, aby sa zv\u00fd\u0161ila pravdepodobnos\u0165 \u00faspechu, s\u00fa zasyp\u00e1van\u00ed dar\u010dekmi, aby sa dali \u013eah\u0161ie zvies\u0165\u2026 Ide o\u00a0absol\u00fatne mestsk\u00fd proces, ktor\u00fd mlad\u00fdch \u013eud\u00ed redukuje na sexu\u00e1lne objekty. Plat\u00f3n je posledn\u00fdm a\u00a0hlavn\u00fdm svedkom oddelenia pederastickej praxe od\u00a0jej p\u00f4vodn\u00e9ho v\u00fdznamu.<\/p>\n

Homosexualita t\u00fdchto dvoch prv\u00fdch f\u00e1z bola naozaj homosexualitou slobodn\u00fdch mu\u017eov v\u00a0pravom zmysle slova: v\u00a0prvej etape i\u0161lo o\u00a0aristokratov, vl\u00e1dcov obce; v\u00a0druhej etape o\u00a0ob\u010danov, taktie\u017e vl\u00e1dcov obce. Hovor\u00edm o\u00a0obci<\/em> (po gr\u00e9cky polis<\/em>), aby som sa vyhol pojmu \u0161t\u00e1t<\/em>. \u0160t\u00e1t, ktor\u00fd bude vznika\u0165 po\u010das st\u00e1ro\u010d\u00ed, je zatia\u013e slab\u00fd – pripome\u0148me, \u017ee gr\u00e9cka obec praktizuje priamu demokraciu (\u010di u\u017e je okruh voli\u010dov obmedzen\u00fd, alebo \u0161irok\u00fd), nepozn\u00e1 administrat\u00edvu, vol\u00ed svojich sudcov a\u00a0dokonca i\u00a0gener\u00e1lov\u2026 Sme nekone\u010dne vzdialen\u00ed nielen od n\u00e1\u0161ho \u0161t\u00e1tu, ale i\u00a0od toho, \u010d\u00edm bude o\u00a0nieko\u013eko storo\u010d\u00ed r\u00edmsky cis\u00e1rsky \u0161t\u00e1t.<\/p>\n

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Tretia, asi p\u00e4\u0165storo\u010dn\u00e1 etapa je najhor\u0161ie dolo\u017een\u00e1. Zdroje, ktor\u00e9 m\u00e1me, sved\u010dia o banalizovan\u00ed homosexuality. Funguje teraz v\u00a0Gr\u00e9cku sp\u00f4sobom, ak\u00fdm fungovala v\u00a05. storo\u010d\u00ed v\u00a0At\u00e9nach, ale potichu. Na jej za\u010diatku m\u00f4\u017ee Aristoteles – Plat\u00f3nov \u017eiak, ktor\u00fd v\u0161ak na rozdiel od neho hovor\u00ed o\u00a0pedag\u00f3gii a\u00a0homosexualite neporovnate\u013ene menej – bez najmen\u0161\u00edch \u0165a\u017ekost\u00ed a\u00a0dokonca s\u00a0ist\u00fdm obdivom uk\u00e1za\u0165, \u017ee Kelti, p\u00f4vodn\u00ed bojovn\u00edci, praktizuj\u00fa l\u00e1sku k\u00a0chlapcom rovnako ako l\u00e1sku k\u00a0\u017een\u00e1m10<\/sup>; ke\u010f na konci tejto etapy Diogenes Laertsk\u00fd p\u00ed\u0161e o\u00a0\u017eivotoch sl\u00e1vnych filozofov, pravidelne sa zmie\u0148uje, \u017ee boli erom\u00e9nmi t\u00fdch a\u00a0t\u00fdch u\u010dite\u013eov a\u00a0nesk\u00f4r erastmi t\u00fdch a\u00a0t\u00fdch bud\u00facich filozofov.<\/p>\n

Diodoros Sic\u00edlsky v\u00a01. storo\u010d\u00ed pred Kristom pokojne rozpr\u00e1va o\u00a0zalo\u017een\u00ed pederastick\u00fdch ritu\u00e1lov vo svojom rodnom meste Agurione – maj\u00fa siln\u00fd n\u00e1dych archaickosti a\u00a0boli pod\u013ea neho zalo\u017een\u00e9 v\u00a0m\u00fdtickej dobe -, je v\u0161ak pohor\u0161en\u00fd drsn\u00fdmi mravmi a\u00a0divokou pederastiou Keltov: \u201eMaj\u00fa pekn\u00e9 \u017eeny, ale zriedka sa k\u00a0nim pribl\u00ed\u017eia; v\u00e1\u0161nivo d\u00e1vaj\u00fa prednos\u0165 nehanebn\u00fdm objatiam mu\u017eov. Nepochopite\u013en\u00e1 vec: maj\u00fa vo zvyku sp\u00e1va\u0165 na zemi na ko\u017eiach div\u00fdch zvierat a\u00a0zab\u00e1va\u0165 sa s\u00a0dvoma partnermi, s\u00a0jedn\u00fdm z\u00a0ka\u017edej strany! Najviac prekvapuje, \u017ee nemaj\u00fa nijak\u00fa seba\u00factu a\u00a0bez odporu poskytuj\u00fa svoje tel\u00e1 in\u00fdm mu\u017eom, a\u00a0nepova\u017euj\u00fa toto spr\u00e1vanie za zahanbuj\u00face; naopak, pon\u00fakaj\u00fa sa, a\u00a0ak nie s\u00fa prijat\u00ed, pova\u017euj\u00fa toto odmietnutie za ur\u00e1\u017eku.\u201c11<\/sup><\/p>\n

Bolo by treba citova\u0165 tento text v\u00a0\u00faplnosti. Zd\u00f4raznil som12<\/sup>, \u017ee to, \u010do vlastne Diodora \u0161okuje, je pr\u00e1ve \u201eokrajov\u00e1\u201c pederastia, pederastia vo vojne, zah\u0155\u0148aj\u00faca mu\u017esk\u00fa nahotu, l\u00edhanie \u201enatvrdo\u201c na ko\u017eiach zveri13<\/sup> a\u00a0to, \u017ee pre chlapcov je vecou cti n\u00e1js\u0165 si erastov, presne ako v\u00a0pr\u00edpade – Hans Bethe si to v\u0161imol14<\/sup> – kr\u00e9tskeho chlapca z\u00a0najvy\u0161\u0161\u00edch aristokratick\u00fdch kruhov opisovan\u00fdch Eforom15<\/sup>. Inak povedan\u00e9, keltsk\u00e1 homosexualita v obdob\u00ed kr\u00e1tko pred na\u0161\u00edm letopo\u010dtom sa v\u00a0mnohom podob\u00e1 na homosexualitu p\u00f4vodn\u00e9ho Gr\u00e9cka. Najlep\u0161ie ju dokumentuj\u00fa a\u00a0ilustruj\u00fa z\u00e1pisy z\u00a0Th\u00e9ry a\u00a0n\u00e1doby s\u00a0\u010diernymi postavami. No za Diodorov\u00fdch \u010dias je tak\u00e1to n\u00e1doba s\u00a0\u010diernymi postavami archeologick\u00fdm predmetom. A\u00a0niekdaj\u0161ia aristokratick\u00e1 homosexualita tie\u017e; je tak\u00e1 vzdialen\u00e1, \u017ee ju nepozn\u00e1. Keby bol Diodoros prenesen\u00fd o\u00a0\u0161es\u0165 storo\u010d\u00ed sp\u00e4\u0165, pederastick\u00e9 mravy jeho krajiny by ho \u0161okovali rovnako, ako keltsk\u00e9 mravy jeho \u010dias.<\/p>\n

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T\u00e1to\u00a0jednotv\u00e1rna a\u00a0pretrv\u00e1vaj\u00faca homosexualita obdobia hel\u00e9nskeho Gr\u00e9cka a\u00a0po\u010diatkov r\u00edmskej nadvl\u00e1dy existuje e\u0161te st\u00e1le v\u00a0krajine, usporiadanej do obc\u00ed, ktor\u00e9 si napriek povinn\u00e9mu maced\u00f3nskemu \u201ezv\u00e4zku\u201c a\u00a0nesk\u00f4r r\u00edmskej \u201eochrane\u201c kde-tu e\u0161te vl\u00e1dnu samy: e\u0161te maj\u00fa il\u00faziu slobody a\u00a0nespo\u010detn\u00e9 vojny, ktor\u00e9 v\u00a0tomto obdob\u00ed zv\u00e1dzaj\u00fa, t\u00fato ideu slobody posil\u0148uj\u00fa a\u00a0z\u00e1rove\u0148 ju do istej miery dokazuj\u00fa.<\/p>\n

Z\u00a0tohto obdobia in\u00e1\u010d poch\u00e1dzaj\u00fa prv\u00e9 inform\u00e1cie o\u00a0r\u00edmskej republik\u00e1nskej spolo\u010dnosti. Pederastiu – nie inicia\u010dn\u00fa – tu dobre poznaj\u00fa a\u00a0je charakteristick\u00e1 pre vlad\u00e1rov obce: s\u00fa p\u00e1nmi gentes<\/em> a\u00a0maj\u00fa sexu\u00e1lnu moc nad celou svojou familia<\/em>. Paul Veyne spr\u00e1vne povedal, \u017ee v\u00a0republik\u00e1nskom R\u00edme \u201e\u0161\u00e9f klanu\u2026 bez v\u00fd\u010ditiek ni\u010dil svoju \u017eenu, slu\u017eobn\u00edkov a\u00a0p\u00e1\u017eat\u00e1, mal\u00e9 (paedagogia<\/em>, capillati<\/em>) i\u00a0ve\u013ek\u00e9 (exoleti<\/em>)\u201c16<\/sup>.<\/p>\n

Op\u00e4\u0165 to bola homosexualita slobodn\u00fdch mu\u017eov, t\u00fdch najslobodnej\u0161\u00edch spomedzi Rimanov, ke\u010f\u017ee boli skuto\u010dn\u00fdmi p\u00e1nmi obce; v\u00a0tomto oh\u013eade boli podobn\u00ed aristokratom z\u00a0prvej etapy, o\u00a0ktorej sme tu hovorili.<\/p>\n

 <\/p>\n

T\u00e1to gr\u00e9cko-r\u00edmska spolo\u010dnos\u0165 sa postupne od Sullu cez\u00a0Caesara a\u00a0po\u010dn\u00fac Augustom vzd\u00e1va svojej moci. Je premo\u017een\u00e1 demag\u00f3giou, korupciou a\u00a0arm\u00e1dnou silou vojvodcov. Za Augusta sa r\u00edmsky sen\u00e1t st\u00e1va registrat\u00farou a\u00a0m\u00e1 neporovnate\u013ene men\u0161iu moc ne\u017e cis\u00e1r. Cis\u00e1r je odteraz jedin\u00fdm skuto\u010dne \u201eslobodn\u00fdm mu\u017eom\u201c Cis\u00e1rstva.<\/p>\n

Caesarove, Augustove, Tib\u00e9riove, Claudiove\u2026 reformy transformuj\u00fa cis\u00e1rstvo, ktor\u00e9 m\u00e1 teraz administrat\u00edvu a\u00a0ohromn\u00fa profesion\u00e1lnu arm\u00e1du. Na \u010dele oboch stoj\u00ed cis\u00e1r. \u201eKari\u00e9rou p\u00f4ct\u201c u\u017e nie je ako za star\u00e9ho R\u00edma postupovanie po \u010doraz v\u00fdznamnej\u0161\u00edch stupienkoch v slu\u017eb\u00e1ch \u0161t\u00e1tu, ale vzostup v\u00a0administrat\u00edve sl\u00fa\u017eiacej cis\u00e1rovi s\u00a0cie\u013eom dosta\u0165 od neho viac pr\u00e1vomoc\u00ed. To znamen\u00e1, by\u0165 st\u00e1le slu\u017eobn\u00edkom cis\u00e1ra, civiln\u00fdm alebo vojensk\u00fdm.<\/p>\n

V\u00a0tomto novom usporiadan\u00ed slu\u017eby, poslu\u0161nosti a\u00a0z\u00e1rove\u0148 bezpe\u010dnosti – arm\u00e1da bdie na hraniciach a\u00a0v\u010faka \u201er\u00edmskemu mieru\u201c je zbyto\u010dn\u00e9, aby bol ka\u017ed\u00fd mu\u017e ozbrojen\u00fd – sa rozv\u00edja nov\u00fd hodnotov\u00fd syst\u00e9m, ktor\u00fd sa \u00faplne l\u00ed\u0161i od niekdaj\u0161ieho; jeho n\u00e1stup sa prekr\u00fdva s\u00a0obdob\u00edm 1. a\u00a02. storo\u010dia n\u00e1\u0161ho letopo\u010dtu. Bol to najm\u00e4 Paul Veyne, kto pouk\u00e1zal na najd\u00f4le\u017eitej\u0161ie soci\u00e1lne inov\u00e1cie: posilnenie vernosti man\u017eelov, pribl\u00ed\u017eenie ich veku, teda v\u00fdvin smerom k \u201emodern\u00fdm\u201c p\u00e1rom, zmen\u0161enie rozdielu v postaven\u00ed \u017eeny a\u00a0postaven\u00ed mu\u017ea, uprednostnenie monogamie, a\u00a0teda ods\u00fadenie toho, \u010do je s\u00a0\u0148ou v protiklade. Antick\u00e1 pederastia, jednak t\u00e1, ktor\u00e1 predch\u00e1dzala man\u017eelstvu (v starom Gr\u00e9cku bolo norm\u00e1lne, \u017ee mu\u017e bol najprv erom\u00e9nom, nesk\u00f4r erastom a\u00a0potom sa o\u017eenil), \u010falej gr\u00e9cka pederastia, ako i\u00a0pederastia hl\u00e1v ve\u013ek\u00fdch r\u00edmskych rod\u00edn, u\u017e nemala miesto. Spisovatelia a\u00a0filozofi ju odsudzuj\u00fa. Plutarchos nap\u00edsal v\u00a0prvej polovici 2. storo\u010dia n\u00e1\u0161ho letopo\u010dtu dva odsudzuj\u00face dial\u00f3gy17<\/sup>. Pederastia tu nie je ods\u00faden\u00e1 ako u\u00a0Plat\u00f3na preto, \u017ee sa stala zlou, ale preto, lebo v\u00a0porovnan\u00ed s\u00a0heterosexu\u00e1lnou man\u017eelskou l\u00e1skou je zl\u00e1.<\/p>\n

A\u00a0s\u00a0Paulom Veynom by som aj skon\u010dil: t\u00e1to spolo\u010dnos\u0165, ktor\u00e1 v\u00a0mnoh\u00fdch smeroch pripom\u00edna to, \u010do pozn\u00e1me, sa nezrodila z\u00a0kres\u0165anstva. Je o\u00a0tro\u0161ku star\u0161ia ne\u017e kres\u0165anstvo. Inak povedan\u00e9, nie kres\u0165anstvo modifikovalo r\u00edmsku spolo\u010dnos\u0165, ale ke\u010f\u017ee r\u00edmska spolo\u010dnos\u0165 sa hlboko transformovala, dok\u00e1zala prija\u0165 radik\u00e1lne nov\u00e9 n\u00e1bo\u017eenstvo – kres\u0165anstvo – s mor\u00e1lnym syst\u00e9mom, ktor\u00fd bol analogick\u00fd jej mor\u00e1lnemu syst\u00e9mu.<\/p>\n

Tak\u00e9to kon\u0161tatovanie m\u00e1 pre na\u0161u dobu politick\u00e9 d\u00f4sledky: Nech je dejinn\u00e1 v\u00e1ha kres\u0165anstva ak\u00e1ko\u013evek, nech je n\u00e1\u0161 z\u00e1padn\u00fd svet akoko\u013evek duchovne formovan\u00fd t\u00fdm, \u010do poniektor\u00ed naz\u00fdvaj\u00fa judeo-kres\u0165anstvom<\/em> a\u00a0nech je ak\u00e9ko\u013evek i\u00a0vzpieranie sa (v\u0161etk\u00fdch!) cirkv\u00ed proti PaCSu [1], bolo by chybou myslie\u0165 si, \u017ee \u201ev\u00ed\u0165azstvo\u201c nad katol\u00edckou cirkvou by vyrie\u0161ilo probl\u00e9my: korene z\u00e1padn\u00e9ho ods\u00fadenia homosexuality le\u017eia toti\u017e hlb\u0161ie.<\/p>\n

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 <\/p>\n

 <\/p>\n

Pozn\u00e1mky:<\/strong><\/p>\n

\u00a0<\/sup><\/p>\n

1<\/sup><\/strong>Z\u00a0viacer\u00fdch d\u00f4vodov, ktor\u00e9 tu nie je treba sk\u00fama\u0165, datujem Iliadu<\/em> do obdobia okolo roku 750 a\u00a0Odyseu<\/em> do obdobia okolo roku 700. Ide samozrejme o\u00a0pribli\u017en\u00e9 datovanie. V\u00a0ka\u017edom pr\u00edpade neskor\u0161ie datovanie Odysey<\/em>, ktor\u00e9 s\u00a0ve\u013ek\u00fdm publika\u010dn\u00fdm \u00fasil\u00edm obhajoval Alain Ballabriga, je pod\u013ea m\u0148a nato\u013eko vyfantaz\u00edrovan\u00e9, \u017ee naopak posil\u0148uje skor\u0161ie datovanie!<\/p>\n

2<\/sup><\/strong>Sergent, L\u2019Homosexualit\u00e9 initiatique dans l\u2019Europe ancienne<\/em>, Payot, Par\u00ed\u017e 1986, s. 29-41 (reed\u00edcia ako druh\u00e1 \u010das\u0165 knihy Homosexualit\u00e9 et initiation chez les peuples indo-europ\u00e9ens<\/em>, Payot, Par\u00ed\u017e 1996, s. 357-359).<\/p>\n

3<\/sup><\/strong>Tento kontext som vo svojich dielach nevzal dostato\u010dne do \u00favahy. Aj tak pozri 5. kapitolu v\u00a0mojej knihe Homosexualit\u00e9 dans la mythologie grecque<\/em>, Payot, Par\u00ed\u017e 1984 (reed\u00edcia v\u00a0roku 1996 ako prv\u00e1 \u010das\u0165 knihy Homosexualit\u00e9 et initiation chez les peuples indo-europ\u00e9ens<\/em>, cit. dielo<\/em>). Ke\u010f\u017ee som chcel starostlivo sk\u00fama\u0165 cel\u00fd pedagogick\u00fd a\u00a0inicia\u010dn\u00fd kontext, nezd\u00f4raznil som \u0161pecifickos\u0165 kontextu dion\u00fdzovsk\u00fdch sl\u00e1vnost\u00ed.<\/p>\n

4<\/sup><\/strong>Sergent, L\u2019Homosexualit\u00e9 dans la mythologie grecque<\/em>, cit. dielo<\/em>, s. 200-206 (reed\u00edcia, s. 202-208).<\/p>\n

5<\/sup><\/strong>Tamtie\u017e<\/em>, s. 200-206, 388-390 (reed\u00edcia, s. 202-208, 390-392).<\/p>\n

6<\/sup><\/strong>Tamtie\u017e<\/em>, s. 15-53 (reed\u00edcia, s. 17-55) a L\u2019Homosexualit\u00e9 initiatique\u2026<\/em>, cit. dielo<\/em>, s. 52-73 (reed\u00edcia, s. 380-401).<\/p>\n

7<\/sup><\/strong>Vo svojich knih\u00e1ch z\u00a0rokov 1984 a\u00a01986 zast\u00e1vam n\u00e1zor, \u017ee ide o\u00a0in\u0161titucion\u00e1lnu prax, siahaj\u00facu do prehist\u00f3rie a\u00a0spolo\u010dn\u00fa pre p\u00f4vodn\u00e9 indoeur\u00f3pske n\u00e1rody: to n\u00e1s odkazuje a\u017e do 5. tis\u00edcro\u010dia pred na\u0161\u00edm letopo\u010dtom.<\/p>\n

8<\/sup><\/strong>V\u00a0Couroi et Cour\u00e8tes<\/em>, G. Deloffre, Avesne-sur-Helpe 1939.<\/p>\n

9<\/sup><\/strong>Tak sa to dialo v\u00a0najstar\u0161om Gr\u00e9cku; porovnaj Sergent, L\u2019Homosexualit\u00e9 dans la mythologie grecque<\/em>, L\u2019Homosexualit\u00e9 initiatique dans l\u2019Europe ancienne<\/em> (reed\u00edcia 1996), cit. diela<\/em>, v\u00a0indexe pod heslom fost\u00e9rage<\/em>.<\/p>\n

10<\/sup><\/strong>Aristoteles, Politika<\/em>, II, 9, 7-8 (1269b). Porovnaj Sergent, L\u2019Homosexualit\u00e9 initiatique\u2026<\/em>, cit. dielo<\/em>, s. 177-179 (reed\u00edcia, s. 505-507).<\/p>\n

11<\/sup><\/strong>Diodoros, Dejiny<\/em>, V, 32, 7.<\/p>\n

12<\/sup><\/strong>Sergent, \u00bbAmours guerri\u00e8res\u00ab, Artus<\/em>, 25. – 26. marec 1987, 49-52, s. 52; Celtes et Grecs. Le livre des h\u00e9ros<\/em>, Payot, Par\u00ed\u017e 1999, zv. 1, \u00davod.<\/p>\n

13<\/sup><\/strong>Takisto Athenaios, Deipnosofistes<\/em>, XIII, 303a. Diodoros a\u00a0Athenaios \u010derpali z\u00a0rovnak\u00e9ho prame\u0148a, z Poseidonia, ktory koncom 2. storo\u010dia pred Kristom cestoval po keltsk\u00fdch \u00fazemiach.<\/p>\n

14<\/sup><\/strong>V \u00bbDie dorische Knabenliebe, ihre Ethic und ihre Idee\u00ab, Rheinisches Museum f\u00fcr Philologie<\/em>, 62, 1907, 438-475, s. 453.<\/p>\n

15<\/sup><\/strong>Cituje Strab\u00f3n, Geografia<\/em>, X, 4, 21 (483).<\/p>\n

16<\/sup><\/strong>\u00bbLa famille et l\u2019amour sous le Haut Empire romain\u00ab, Annales \u00c9conomie Soci\u00e9t\u00e9s Civilisations<\/em>, \u010d. 22, 1978, 35-61, s. 37.<\/p>\n

17<\/sup><\/strong>Dial\u00f3g o\u00a0l\u00e1ske<\/em> a\u00a0Pr\u00edbehy l\u00e1sky<\/em>, po gr\u00e9cky Er?tikos<\/em> a\u00a0Er?tikai Di?g?seis<\/em> (je to 10. zv\u00e4zok ed\u00edcie Plutarchov\u00fdch \u0152uvres morales<\/em> vo vyd. Belles-Lettres, Par\u00ed\u017e 1980).
\n\u00a0<\/strong><\/p>\n

Pozn\u00e1mka prekladate\u013ea:<\/strong><\/p>\n

\u00a0<\/strong><\/p>\n

[1]<\/strong> PaCS – Pacte civile de solidarit\u00e9 (Ob\u010dianska zmluva o vz\u00e1jomnosti) je franc\u00fazskym ozna\u010den\u00edm legislat\u00edvnej \u00fapravy, umo\u017e\u0148uj\u00facej aj\u00a0p\u00e1rom rovnak\u00e9ho pohlavia vstupova\u0165 do zv\u00e4zku. Nejde v\u0161ak o\u00a0man\u017eelstvo a\u00a0takisto neumo\u017e\u0148uje adopciu; odhliadnuc od nepopierate\u013en\u00e9ho symbolick\u00e9ho dosahu m\u00e1 predov\u0161etk\u00fdm materi\u00e1lny v\u00fdznam.<\/p>\n

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Z\u00a0franc\u00faz\u0161tiny prelo\u017eil Andrej Z\u00e1thureck\u00fd<\/p>\n

 <\/p>\n

Sergent, Bernard: Homosexualit\u00e9 et soci\u00e9t\u00e9 dans le monde antique<\/em>, In: Homosexualit\u00e9s: expression\/r\u00e9pression<\/em>, Stock (vydan\u00e9 pod veden\u00edm Louisa-Georgesa Tina, spolupracovala Genevi\u00e8ve Pastre), Par\u00ed\u017e 2000, s. 29-37.<\/p>\n

 <\/p>\n

(Autor je doktor v\u00a0odbore star\u00fdch dej\u00edn a\u00a0archeol\u00f3gie, predn\u00e1\u0161a hist\u00f3riu)<\/p>\n

 <\/p>\n

 <\/p>\n","protected":false},"excerpt":{"rendered":"

Bernard Sergent \u010casto po\u010dujem, \u017ee antick\u00e1 pederastia bola homosexualitou slobodn\u00fdch mu\u017eov a\u00a0\u017ee sloboda ka\u017ed\u00e9ho z\u00a0nich bola nad mocou \u0161t\u00e1tu. Hist\u00f3ria je v\u00a0tomto smere \u00faplne jasn\u00e1: po\u010dn\u00fac r\u00edmskou cis\u00e1rskou spolo\u010dnos\u0165ou – teda ke\u010f sa objavili nov\u00e9 spolo\u010densk\u00e9 formy, ktor\u00e9 vznikli v\u010faka novej politickej situ\u00e1cii – bola pederastia postupne v\u00e4\u010d\u0161inovo ods\u00faden\u00e1. T\u00e1to spolo\u010dnos\u0165 odsudzuj\u00faca a\u00a0zavrhuj\u00faca pederastiu, je […]<\/p>\n","protected":false},"author":1,"featured_media":64,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"rop_custom_images_group":[],"rop_custom_messages_group":[],"rop_publish_now":"initial","rop_publish_now_accounts":[],"rop_publish_now_history":[],"rop_publish_now_status":"pending","footnotes":""},"categories":[16],"tags":[],"class_list":["post-127","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-cislo11"],"yoast_head":"\nHomosexualita a spolo\u010dnos\u0165 v antickom svete - Atrib\u00fat<\/title>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/www.lesba.sk\/atribut\/2002\/12\/13\/homosexualita-a-spolocnost-v-antickom-svete\/\" \/>\n<meta property=\"og:locale\" content=\"sk_SK\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Homosexualita a spolo\u010dnos\u0165 v antickom svete - Atrib\u00fat\" \/>\n<meta property=\"og:description\" content=\"Bernard Sergent \u010casto po\u010dujem, \u017ee antick\u00e1 pederastia bola homosexualitou slobodn\u00fdch mu\u017eov a\u00a0\u017ee sloboda ka\u017ed\u00e9ho z\u00a0nich bola nad mocou \u0161t\u00e1tu. 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