Epimondas: Gay Military Hero, Democrat, Cultured Statesman

Epaminondas lived before the Christian era, outside the Jewish tradition, and has no claim whatsoever to be treated as a “saints in any literal sense. However, taking the term much more loosely, including those we might consider as role models, he clearly fits the bill. If that doesn’t suit you, think of him as included in the “others” of my title.

Together with his lover Pelopidas, Epaminondas was one of the celebrated “Sacred Band of Thebes”, a military company of 150 pairs of lovers. That’s right, an army band where it was compulsory to be gay – and partnered. We usually think of the Spartans as the most military of the Greek cities, and with good reason. While Athens (and some other cities following them) valued democracy, philosophy and intellectual life generally, young Spartans were educated for one thing only – war. After Sparta had convincingly beaten Athens and her allies in the Peloponnesian War, the victors extinguished democracy in the vanquished cities, and placed their allies in command as local despots.

In the case of Thebes, they met strong resistance from the defenders of democracy, in the form of the band of male lovers. Founded initially by Georgidas, on the principle that men never fight more bravely than when fighting to protect and support their loved ones alongside them, the founding proposition was soon confirmed. In their first engagement with the Spartan enemy, victors in the recent Peloponnesian war, the new company of Theban lovers overcame a Spartan army of two to three times their number, and were able to reinstate democracy in their city.

Epaminondaswas initially somewhat hidden in the shadow of his friend Pelopidas, who succeeded Georgidas as leader just a year after the band was founded. Together, they won many famous victories. Later, overshadowing his friend, he found the more enduring fame, and for many notable qualities beyond his illustrious military career.

After assisting in the re-establishment of democracy in Thebes, he developed a career as an orator and statesman as well as a soldier. Although he was instrumental in defeating Sparta in establishing Thebes as the dominant geek power, he refused to use this power to to subject other cities to Theban domination and pillage, so that he was known as a military liberator, not a conqueror. Many scholars have described him as Greece’s greatest warrior-statesman. Diodorus Siculus wrote that he excelled all the others in valour and military shrewdness – but also in “eloquence of speech, elevation of mind, contempt of lucre, and fairness…”.

The Romans also admired him, although less enthusiastic about his cultural achievements. Cornelius Nepos included him in his Book o Great Commanders, but found it necessary to excuse his reputation as a musician and dancer on the grounds that the Greeks had a fondness for these pursuits. He “praises without reservation Epaminondas’ intellectual and athletic prowess, and finds he meets roman standards of temperance, prudence and seriousness….. and was such a lover of truth that he never lied, even in jest.” .

He died in 362, in a battle which once again defeated the Spartans, but also ended Epaminondas’ own life.

This could be my kind of guy – accomplished, virtuous, a democrat and liberator – and good-looking. Except that he lived about two millennia too soon, he could easily be seen as a great Renaissance man. My only objection? Surely he’s just too good to be true. Yet this is the picture that comes down to us from the ancients.

And to think that men of this calibre are not permitted to serve openly in the US army.

(Source: The material above condenses a passage from “Homosexuality & Civilization” by Louis Crompton, which makes an excellent and stimulating introduction to the history of homosexuality.)

Gay Bishops: Ralph of Tours (promiscuous, gay) and John of Orleans

In  1098!

With all the current fuss about the decision of the US Episcopal Church to consecrate openly gay bishops, and the Catholic Church's declared hostility to gay priests and to gay marriage or even civil unions, we forget that in the older history of the church, it is not gay priests and bishops that are new, or gay marriage, but the opposition to them.  Many medieval and classical scholars have produced abundant evidence of clearly homosexual clergy, bishops, and even saints, and of church recognition of same sex unions.

Gays in the Military: Japan

Now that DADT is finally under serious review, it is once again appropriate to consider how other military regimens deal or have dealt with with their queer members – or aspirant members.

As I have noted before, across the EU this is simply not a question at issue.  Gay men and lesbians serve routinely, just as any other servicemen and women. Here in the UK, every July some members routinely join the annual “London Pride” through the streets of London, either in uniform, in military squads, or as individuals in other groups of specific (non- military) interest. In South Africa, the constitution’s non-discrimination clause guarantees that sexual minorities should be able to serve on the same basis as anyone else. Last month, I was intrigued by this report from Peter Toscano, telling of a South African soldier who faced a gender identity issue by transitioning – and the military authorities provided a female officer as mentor and support to help her through the process.

In European history, gay soldiers were prominent in the Greek armies: notably in the Sacred Band of Thebes and its pairs of lovers (where only gay lovers were admitted), but also in other Greek fighting forces, where they were often crucial in creating or defending democracy.

Today, I want to discuss another renowned military culture with a strong homoerotic tradition – the Japanese shoguns and samurai.

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Samurai and Shoguns

For centuries, love and sex between men have been recorded and celebrated at the highest levels of Japanese society, including several emperors, and have especially associated with the military establishment and with the monasteries.
Back in the 12th century, the Japanese Emperor Go- Shirakawa (1156 – 1158), who was a devout Buddhist, fell in love with Fujiwara Nobuori. Then, in 1192,a later emperor Go-Shu named Minamoto Yoritomo as his military commander – i.e. “shogun”, who came to act in the name of the emperor. Yoritomo took as a lover a young officer, Yoshino.
Many succeeding shoguns followed this example, taking as lovers apprentice warriors known as “wakashu”, giving rise to the name for this type of relationship: “wakashudo”. The name given to the younger warrior lovers in these relationships were known as “gomotsu”:

“most of those who storm the battlefield, warding off the enemy and accompanying their lords to the end, are the lords’ male sex-partners.” (p 421)

“As in ancient Greece, Japanese culture idealised shudo as a source of morality and military courage.”

“In our empire of Japan, this way flourished from the time of the great Master Kobo particularly. And in the abbeys of Kyoto and Kamakura, and in the world of the nobles and the warriors, lovers would swear perfect and eternal love …..whether their partners were noble or common, rich or poor, was absolutely of no importance.

During the Ashikaga shogunate, (1338 – 2573), 6 shoguns out of 15 are known to have had wakashu lovers. Add in the succeeding Tokugawa shoguns (1573 - 1837), “at least half” of all shoguns had male love affairs.
eg. Yoshimochi, the fourth Ashikaga shogun (1395 -1428) loved a young samurai Akamatsu Mochisada, to whom he granted three provinces, simply for homosexual favour.
Yoshinori (1429 –1441 ) was a Buddhist monk from age 10 until he became shogun at 35. He invited temple entertainers to share his bed, and planned to bestow three provinces on a young man who tad taken his fancy – but this led to his death.

The Chinese Emperor and the Cut Sleeve.

For most of Chinese history, male love and sexual relations between men have been celebrated in history and in literature, especially where they involved rulers, poets or scholars. In a highly literate society, careful historical records were kept. With an openness about recording sexual escapades unheard of in the West, these were faithfully recorded and preserved. From the Han dynasty (206 BCE - 220 CE), three celebrated stories of male loves demonstrate an unselfconscious acceptance of male love that has characterised China throughout most of its subsequent history.

The story of the Cut Sleeve relates to the young Emperor Ai, who ruled from 6 BCE to 1 CE.

According to the Han historian Ban Gu, the emperor once sought to rise when his lover Dong Xian had fallen asleep on the sleeve of his robe. Rather than disturb him, he cut off his sleeve and appeared in public in this mutilated state. Thereafter, reputedly, his courtiers adopted similar abbreviations of clothing to celebrate the love affair.

Two related stories were those of the Shared Peach, and of Long yang and the Fish.

These three stories are repeatedly invoked in Chinese literary and historical works. For two thousand years homosexual love was regularly referred to as "the love of shared peach", or the "cut sleeve", and a favoured lover as a "Long Yang." An important anthology of stories and anecdotes was published in late imperial days was titled simply "Duan xiu pian (Records of the cut sleeve)

Crompton, Louis: Homosexuality and Civilization

Prostitution in the Service of the Lord

From Australia, we have a story of a father who allegedly forced his 14 year old son to have sex with a prostitute, because he suspected the boy was gay. There is nothing new in enlisting the services of prostitutes to "cure" gay men: church and state alike have at times encouraged (female) prostitution in the defence of public morals.

"Augustine had argued that prostitution was a necessary evil that the state should tolerate to protect wives and virgins, and Aquinas had endorsed this view in his Summa".

-L Crompton, "Homosexuality & Civilization"

Backed by the authority of these eminent theologians, fifteenth century Venice licenced the activity, and the church accepted it. Crompton notes that Venice at that time was internationally renowned for its courtesans, and famous for its sexual opportunities. That emphatically did not include same-sex opportunities. Between the fourteenth and sixteenth centuries, several hundred men were executed for sexual activities with men, mostly by burning at the stake. At the heart of Venice's tourist route, the little square in front of beside the Doge's palace, beside St Mark's square, was the site of "more executions for sodomy than anywhere else in Europe, before Hitler." (Crompton)

Venice was not alone in supporting prostitution while prosecuting "sodomites." In Florence, where there were far more prosecutions than in Venice, the sentences were at least less severe. They were also more explicit in their support of prostitution as a remedy. Where Venice created a special magistracy to hunt down and prosecute sodomites, the Florence counterpart,which was called the "Office of Decency", was specifically set up to extirpate the vice of sodomy. But the method was to set up brothels, and to recruit women to work in them. Nearby, in Lucca, similar tactics were adopted, with the dedicated sodomy police specially authorized to promote female prostitution.

These examples show yet again how, in defence of their stand against the supposed "horror" of loving relationships between men, the church , and the secular authorities which relied on its support, were willing to ignore all respect for the dignity of women, and the pretence that sexual relationships could only be approved in marriage, for procreation.

The bigger picture, of the role of the church in the horrific executions of many thousands of men and women for loving relationships, is one I shall return to again.

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This is part of the news story that prompted the above. (Read the full report at "The Morning Bulletin").

Father 'forced son into sex with hooker'

A ROCKHAMPTON dad is accused of forcing his son to have sex with a prostitute because he feared the 14-year-old was gay.

During a family barbecue around Christmas time in 2007, the dad allegedly phoned a prostitute and arranged to meet her at a motel on Yaamba Road, North Rockhampton.

The father drove his son to the motel and paid the prostitute in $50 notes.

The prostitute took the boy into a motel room while the father waited on a balcony.

The dad walked in and out of the room to check on his son and told him he wanted to see a used condom as proof that they’d had sex. After the boy and the prostitute had finished the dad took his son home.

A magistrate yesterday found there was enough evidence against the father for him to stand trial for the rape of his son.

Giving evidence during the committal hearing in Rockhampton Magistrates Court, the boy’s mother testified she questioned the youngster about where his father had taken him.

"Out West" at the Autry

Say the words "gay cowboy" and chances are the conversation will turn to "Brokeback Mountain," the 2005 film starring Heath Ledger and Jake Gyllenhaal, and based on the Annie Proulx short story.

The Oscar-winning drama, which is set in the 1960s to '80s, highlighted a long-submerged facet of frontier culture. But as a new series at the Autry National Center shows, the presence of homosexuals and transgender individuals in the American West is much older than the movie might lead you to think. It is, in fact, almost as old as the West itself.

Take for instance the tale of One-Eyed Charlie.



A stagecoach driver known for his hard drinking and itchy trigger finger, Charlie worked for the California Stage Co., where he earned his reputation as one of the best drivers in the wild West. He traveled between Oregon and California and, the story goes, got his nickname when he lost an eye while attempting to shoe a horse.

But Charlie kept a secret that was revealed only after his death in 1879. When his body was being prepared, a coroner discovered that One-Eyed Charlie was actually a woman.

It turns out that Charlie, nee Charlotte Darkey Parkhurst, had passed much of her adult life as a man. The discovery of her true gender became a local sensation. And her story still fascinates U.S. historians, some of whom believe that she was the first woman to have voted in a presidential election, long before the ratification of the 19th Amendment in 1920.

Stories like One-Eyed Charlie's will be part of the Autry series titled "Out West," looking at the roles of gay, lesbian, bisexual and transgender people in frontier history.

"It doesn't just start with 'Brokeback Mountain.' In a way, the movie is an exclamation point to that history," said Stephen Aron, an executive director at the Autry.

More from LA Times

Homerotic Christianity: The Medieval Flowering

In the modern popular imagination, the middle ages have generally had a bad press, compared unfavourably with the classical civilizations which preceded it, the Renaissance flowering which followed it - or even the Islamic and Byzantine centres of scholarship and learning alongside medieval Europe. However, the thousand or so years between the fall of Rome and the high Renaissance cover a wide range of conditions. In the midst of this period, at the start of the second millenium, lies a period which deserves greater attention from anyone interested in the history of the church, or of homosexuality, or (most particularly) of the intersection of the two. This was a period of the most visible, most public "gay" sub-culture in Europe before the late twentieth century. It was also a great age of church reform - and despite strong pressure from vocal opponents, the church reformers generally ignored it.

This coinciding of Church reform and homosexual tolerance is important: Classical writers observed that in Greece, those cities where male love was most common, were also those with "good laws". (A superficial look at the modern countries and US states which have approved gay marriage or civil unions certainly matches my perception of those with "good", i.e. democratic, laws. Does the same principle apply to the Christian church?) Because it is important, let me spell out the evidence.The abuses of the papacy and bishops before the Reformation are well known. However, there are specific periods that stand in stark contrast to these. The period I am looking at here, the opening of the second millenium, is described by Eamonn Duffy in his history of the papacy, as the great "age of reform", featuring among many notable reformers, the reign of Gregory the Great.

Now note also, that this same period is seen, from the prism of modern teaching, as a key point in the development of anti-gay theology. In "The Invention of Sodomy" Mark D Jordan shows how Saint Peter Damian's hostility to homoerotic relationships is central to modern homophobic theology. Now, here's the fascinating thing: the clear homophobia expressed by Peter Damian, central to modern approved thinking, is the one part of Damian's proposals that was REJECTED by the popes and other churchmen of his time. Although the official line at the time was that same sex relationships were sinful, this was not taken very seriously. Instead, the evidence from actual practice, was that such relationships were at worst tolerated, at best celebrated. Let's look at some "for instances".

From literature, we have the example of bishops and other clergy writing verse with frankly homoerotic themes: Marbod of Rennes, Baudri of Bourgueil,and Hildebert of Lavardin wrote poems which, while superficially orthodox, also treat frankly homoerotic themes with remarkable frankness and authenticity. All three of these later were consecrated bishops. (Much earlier, two other bishops had written homoerotic verse, which may be read today in the Penguin Book of Homosexual Verse. St Paulinus of Nola wrote erotic love poems to his male lover, while St Vergilius Fortunatus wrote verse with a clearly homoerotic flavour.) Alcuin of Tours also wrote gay love letters, such as one to Arno the bishop at Salzburg:

Love has penetrated my heart with its flame,

And is ever rekindled with new warmth.

Neither sea nor land, hills nor forest, nor even the Alps

Can stand in its way or hinder it

From always licking at your inmost parts, good father...

(Read the full letter, and also one by Marbod of Rennes, at Gay Love Letters through the centuries: Medieval clerics)

Another notoriously (and promiscuously) gay bishop was John of Orleans, whose lovers included two archbishops of Tours, and the French king. Yet when widespread opposition to his consecration was presented to the Pope, it was not on the basis of his orientation or promiscuity, but on the grounds of his youth. Even so, the objections were ignored, and the consecration of an openly and promiscuously gay bishop went ahead.

At much the same time, the Archbishop of Canterbury, St Anselm, was presented with a decree by the council of London calling for harsher penalties against "sodomites". But he refused to publish the decree, noting that the practice was widespread, and that ordinary people did not even know it was wrong. St Anselm himself was notable for the intensity of his (chaste) relationships with this predecessor at Canterbury, and a succession of his pupils. (Read some of his letters to a pupil at "Gay Love Letters through the centuries: Anselm"). He also undid centuries of earlier monastic practice, by recommending, not prohibiting, close friendships among men in monasteries. Across the channel in France, another famous Monastic saint was in a similar position. St Aelred of Rievaulx was another celibate, chaste priest who nevertheless penned letters containing extraordinarily clear, frankly homoerotic sentiments to his pupils.

Sadly this medieval flowering of a gay sub-culture, described as the most open and visible in Europe until the 1970's, was all too brief. Not long after attitudes changed, and saw active persecution by the church and state which was horrifying in its severity. That too is a period in gay church history which deserves to be remembered, for exactly opposite reasons. For now, though, let us simply reflect on the thought that at one important time in church history, church reform and "good laws" did indeed co-incide with homosexual tolerance.

Sources:

John Boswell: Christianity, Social Tolerance and Homosexuality

Louis Crompton: Homosexuality & Civilization

Eamonn Duffy: Saints & Sinners