In fact, at Thebes, Thera and in Crete _such unions even enjoyed religious sanction_. “The engagement of the lovers or rather their physical union certainty occurred under the protection of some god or hero at Thera and at Thebes. At Thebes we find the language unmistakably clear in the high archaic field inscriptions of the Seventh Century, chiselled in large letters upon the holy promontory near the City, at a distance of 50–70 meters from the temple of _Apollo Karneios_ and on the holy site dedicated to _Zeus_. They read as follows: “On this holy place, under protection of _Zeus_, _Kerion_ has consummated his union with the son of _Bathykles_ and proclaiming it proudly to the world dedicates to it this imperishable memorial. And many Thereans with him, and after him, have united themselves with their boys on this same holy spot.”” At Crete it was considered a shame for a boy to possess no knightly lover. On the other hand it was a great honor for a boy to be wanted by many lovers. For the lovers and for the boys these relations had an excellent effect. Each was inspired to do his best in order to prove his mettle and be ἀγαθός ανήρ (_agathoi anyr_). The heroic tales even took note of this love. The wondrous deeds of a _Herakles_ were carried out in honor of the male lover _Eurystheus_. Repelling a wooing knight was considered ignominious,—a blot on one’s honor. _Plutarch_ relates the story how _Aristodamus_ struck down with his sword an obstinate boy: “Man gerät unwilkürlich in die Sprache unseres ritterlichen Ehrenkomments,”—states _Bethe_. With that act the knight transferred his ἀρετή (arety), knighthood, upon the boy. It had a symbolic meaning. Among the Spartans the pæderast was called εἰοπνήλας (eiopnylas), from εἰοπνειν (eiopnein), meaning, _the one who blows something in_ (the inblower). But what was it that the pederast blew into the boy? Clearly the πνευμα (pneuma), the soul, a belief which has come down from the oldest period (Bible) surviving to this day in Christianity. According to primitive conceptions the soul of man resided in his various secreta and excreta. Urine, fæces, blood and semen were magical substances inasmuch as they contained the life principle. With his male seed the Dorian endowed his boy with knightly prowess. (Similarly the savages in New Guinea drink the urine of the chieftain in order to acquire his skill and strength. _Bethe_ mentions numerous similar instances.) The semen was regarded as the seat of the soul. _Bethe_ points out also that the liver, the heart and more particularly the _phallus_ were similarly identified with the soul. The reader is referred to the original study for further details.