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So we need to make a further distinction between "Cretan homo-sexuality"in all its customary, disruptive and expensive glory, which may have occurred only once or twice a month, and "homosexuality in Crete", the latter, by its very undisruptive and unspectacular nature, much more frequent, but also much more elusive and certainly very difficult now to reconstruct. This debate seems to have become particularly intense in the 4th century, and the vast majority of our information about it comes from three men, writing in the decades around BC, and almost certainly acquaintances: It is said that one of the most noble things is to give one's own life to save their lover. Hubbard utilizes both schools of thought when these seem pertinent to the ancient texts, pp. It is indeed, said he. Unfortunately none of our sources could bring himself to say what was so licentious about it: Xenophon, who knew Sparta better than anyone, says that the Spartan lawgiver had laid down that it was shameful even "to be seen to reach out to touch the body of a boy". In fact, it seems that much of Athenian love life took place in public places: Zed Books. Aquinas, in a significant move, adds a requirement that for any given sex act to be moral it must be of a generative kind.
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