"(...) właśnie Lajosa uczyniono tym, który pierwszy wykroczył przeciw przyrodzonym prawom zachowania gatunku..."
Stefan Srebrny, Teatr grecki i polski, 1984, s. 266

Pierwszym bowiem homoseksualistą był według mitologii greckiej Lajos, ojciec Edypa, a dziadek Antygony.
Marek Czachorowski, Europytania: Unia Europejska a prawa człowieka, 2003, s. 33

Przysłała ją Hera, bogini małżeństwa, by ukarać tebańskiego starca za homoseksualizm i sodomię, której w młodości dopuścił się wobec Chrysipposa (...)
Konteksty, t.59, Yannis Papadopoulos, Potrójny logos mitycznego Sfinksa lub zagadka, 2005, s.52

"An interesting, but controversial topic...bisexuality/homosexuality in Mycenaean Greece. Some Homeric scholars have hinted that Achilles and Patroclus were lovers. However, there is no direct indication of this in the Iliad at all. In fact at one point both are in Achilles' tent with two women. If bisexuality/homosexuality were a common practice in Mycenaean times, Homer would have been straight forward about it. Both were common in his day...750 BCE or so. But, unlike Archaic and Classical Greece, bisexuality and homosexuality did not seem to be things that were common during the Mycenaean Age. They are not depicted in the art, unlike the Classical era and never referred to in the Linear B tablets. That is not to say they didn't exist, or that they were frowned upon by society. They just didn't seem to be a thing that was a major part of the culture."

"A number of archaeological findings have been interpreted as documentation of the Cretan pederastic rites. At a rustic shrine dedicated to Hermes and Aphrodite, at Kato Syme, approximately sixty kilometers east of Hagia Triada, excavations led by Angeliki Lembessi have uncovered numerous bronze objects and remains of animal sacrifices.

Among these were found bronze figures of youths from the Minoan period (before 1100 BC), indicating this to have been a long-standing sanctuary site. Such figurines were offered over the course of many centuries. Little from Minoan and Mycenean times that survived the Dark Age (1200-800) after their fall could have influenced the Archaic Greeks (800-480). Minoans did have sensual art dominated by sexual symbols such as snakes and bulls, by the lithe bodies of wasp-waisted youths usually wearing loin-cloths, and by bare-breasted females. The terra cotta piece discovered near Phaistus showing four nude males with peaked caps dancing in a ring and the nude fisherman on a fresco from the Mycenean colony at Thera are exceptional, but not overtly pederastic. Certain later vases and terra cotta figurines also suggest some influence by sub-Mycenean on geometric art but none of the figural decorations that appeared on Mycenean or on Minoan vases or walls during the second millennium are clearly homoerotic. If those peoples institutionalized pederasty, their art does not indicate that fact.[8]
One set, dated to c. 8th-7th century BC and presently in the Louvre depicts a male couple consisting of an older bearded male and a younger male with long, flowing hair and curls in front. The older partner, who carries a horn bow, grasps the younger by the arm and draws him close. The younger carries a slain goat on his shoulders, presumably a sacrificial animal. They are looking intently at each other, their legs and feet touch, and the genitals of the younger male are exposed.
Another bronze piece, dated c. 750 BC and presently in the Heraklion Museum, shows two helmeted but otherwise nude youths, one older than the other. They both display erections and stand beside each other holding hands. Yet another bronze cutout dated to the 7th century BC shows a lad, nude except for a long, decorative cape and sandals, holding a bow and quiver. These pieces document that this Cretan initiatory tradition continued over many centuries and that later offerings left by pairs of lovers at this shrine became more elaborate and erotically explici"

Recent scholarship has suggested that the practice may have been adopted by the Dorians around 630 BC, spreading from Crete to Sparta and then to the rest of Greece - według opracowania tam podanego: William Armstrong Percy III, "Reconsiderations about Greek Homosexualities," in Same–Sex Desire and Love in Greco-Roman Antiquity and in the Classical Tradition of the West, Binghamton, 2005

Ale przecież homoseksualizm był w Sparcie, tak i w Atenach, a różnica w tym co mogą kobiety a co nie była dosyć duża. Jeśli dobrze rozumuję za panem Zielińskim to może być jakiś związek między coraz powszechniejszym praktykom homoseksualnym, a coraz mniejszymi prawami kobiet? I czy samo oddziaływanie delfickiego bóstwa miało faktycznie przyczynić się do poszerzania praktyk homoseksualnych kosztem rodzinnych?

Natomiast istniała pederastia, ale na Krecie: