In ancient Greece, male superiority also moved to sexual practice, taking men to women from behind, having to adopt a submissive position. Its practice was so widespread that it has even come down to the present day under the name of “Greek,” with direct reference to anal sex, although in intercourse it may be both anal and vaginal in the case of heterosexual couples.

Anal sex has been considered taboo in many Western countries since the middle Ages when it was rumored that male members of heretical movements practiced it among themselves.

During the middle Ages, most Christian clergymen were not entirely celibate, but the highest orders of some heretical creeds did, which gave rise to the rumor of their attraction to members of the same sex. Some altarpieces and medieval drolleries in wood portray people performing anilinguo with a demon half goat, half man.

This practice has been condemned in the last two thousand years by most religions: both because it is infertile (it is one of the most typical natural practices for birth control, as a substitute coital of the vaginal), and because it involves serious Hygienic risks. Even in 2007, peddling is considered an offense in certain states of the United States of America, even within legally constituted marriages.

The persistence of the taboo over the centuries has spread the idea that anal intercourse would be “unnatural” versus vaginal intercourse. However, it is necessary to consider that in the evolutionary process the vagina is a conduit of very recent appearance, and that in the stage in which the reptiles developed the receptor duct of the semen was the sewer, reason why both sexual practices occur in The nature, and in fact the anal sex has been giving from many millions of years back. It must also be considered that human sexuality has purposes wider than the merely reproductive, and in this sense, while this practice can also be considered a sexual game, it also has full biological meaning.

In Greek mythology, women are given a preponderant role. The first Cretans-it was the sixth or fifth millennium before our era-professed the cult of the great mother-goddess. The Cretan civilization reached a high degree of development. The woman enjoyed great freedom, frequenting banquets and theatrical performances. He was legally equal to man; He could marry freely, and the suitors who asked to marry her only waited for her to come out of his mouth. From the Homeric times until the fifth century a. Of C. was still immolating in Temesa, Southern Italy, every year, a maiden to the soul of a miserable stoned for having raped a woman. Marriage, the bond of union of all social life, was situated under the direct invocation of Zeus and Mother-Earth. The sexual was a naturally satisfied need freely. The young men joined in the fields, on the grass and the freshly cut wheat. The most primitive form of union of the Achaeans seems to be the one practiced in the time of the Hebrew patriarchs: the wife brings with her a slave, to make her the concubine of her future husband in case she proves sterile. The woman depends entirely on her husband and has been given a dowry. At the death of the husband, his son can dispose of it, sell it to a new husband or return it to his old house. The man who is too poor to be able to buy a wife can marry, but he must leave his house and settle in with his father-in-law, depending on him.

The institution of the dowry will contribute, over time, a considerable improvement to the situation of women. The gifted wife cannot be repudiated or returned by her guardian if she is widowed. Marriage is transformed into a contract. The capture in the war of beautiful slaves was a symbol of nobility. The maintenance of the concubine in the conjugal domicile begins to seem injurious to the wife. However, when the wife is widowed, the son may remarry her, although he will endow her and consult her in advance.

The daughters do not inherit the goods of their father, who are distributed only among the male brothers; Even the illegitimate son is preferred to the daughters. The slave is subject to the absolute power of the master, and the master can punish infidelity with the cruelest tortures. The Homeric work is full of references to violence and sexuality. Returning to Ithaca, Ulysses kills all the suitors of his wife and hangs the slaves who have shared their beds. Homer narrates also the new refinement, the passion for the conversation, for music and for love. The evolution of Greek culture in its last stage of development modified and expanded the modes of sexual behavior.

The woman did not take an active part in the administration of the State, she was not even considered in the interior of her conjugal domicile. The Greeks created an ideal of feminine beauty that would strongly influence future cultures. The ideal female figure becomes slimmer, virile. The Greek literary and philosophical production is plagued with references to this ideal and to the inclination of the Greeks by the ephebic and the prostitutes. Heterosexuality and homosexuality become the most common forms of sexual activity. The family institution did not have a preferential place.

During the democratic era, there was an abundance of relationships between young people of different social status. This threatened a certain alteration of the balance of classes, and consequently, in the fifth century before our era, a law was promulgated which did not recognize the validity of marriages effected between members of different social classes. At the same time, the law favorably considered consanguineous marriages, which guaranteed the stability of private property. During Pericles’ time-although he was not exactly an example of married morality-the idea of ​​unimpeded marriage triumphed. In the period of the war with Sparta, the march of the men to the battlefield created a peculiar situation that was reflected by the great poets of the time. Euripides and Aristophanes defend the woman and the doctor Hippocrates the apology of their “deviations” alluding, for the first time in history, to the peculiar feminine physiological constitution.

According to him, the women were not a little lost because of the war, but because of sexual dissatisfaction. From this observation, Hippocrates elaborates his theory of hysterics, according to which the itinerant uterus causes excessive pressure on the upper parts of the body, a state that leads the woman to nervousness and anxiety. The defeat of Athens produced the despondency in the Athenians and the institution of marriage resented. Socrates and Plato preached equality of rights of woman and man within marriage, but without any result. Aristotle launched the full potential of his dialectic to demonstrate the inferiority of woman to man. With this, all possibilities of overcoming the crisis, through a leveling of rights between the two members of the human pair, were definitively lost. On the other hand, the role of two abnormal forms of sexuality was greatly enhanced. Prostitution in Greece had, at that time, its golden age.

The brothels and the simulated houses of appointment proliferated in every city and were always crowded with visitors. Lapederastía also gained more boom. Homosexuality became so widespread that it was even regulated by various legal provisions.


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