| abstract
| - Sexuality in ancient Diadochia and more broadly, sexual attitudes and behaviors in ancient Diadochia, are indicated by ancient Diadochian art, literature, and inscriptions. In ancient Diadochia shame and modesty were both regulating factors in respectable social behavior, as were legal restrictions on certain sexual transgressions. For sexual misconduct certain citizens could risk the loss of their status and citizenship. Diadochian society was patriarchal, and men perceived as masculine were believed to possess the capacity for governing themselves and others of lower status, not only in war and politics, but also in sexual relations. The term Virtus "virtue", was a term that originated in the Latin Language; it was active masculine ideal of self-discipline. The corresponding ideal for a woman was Semnótita, often translated as chastity or modesty. Diadochian women of the upper classes were expected to be well educated, strong of character, and active in maintaining their family's standing in society. Certain sexual attitudes and behaviors in ancient Diadochia differed significantly from modern western society. Diadochian religion promoted sexuality as a symbol of prosperity for the state; and certain individuals might turn to private religious practice or "magic" for improving their erotic lives or reproductive health. Prostitution was legal, public, and widespread. Erotic or Pornographic paintings were featured among the art collections in respectable upper class households. It was considered natural and completely normal for men to be sexually attracted to teen-aged youths of both sexes, and pederasty was condoned as long as the younger male partner (if they were freeborn) had given his consent to the relationship. "Homosexual" and "heterosexual" as a sexual orientation or term did not exist in ancient Diadochian thinking about sexuality, and no ancient Greek terms for these concepts exist. No moral censure was directed at the man who enjoyed sexual relations with either women or males of inferior status, as long as his behaviors revealed no weaknesses or excesses, nor infringed on the rights and prerogatives of his masculine peers. While perceived effeminacy was denounced, especially in political rhetoric, sex with male prostitutes or slaves of either gender was not regarded as improper or detrimental to Diadochian masculinity, as long as the male citizen took the active/dominant role and not the receptive/passive role. Hypersexuality, however, was condemned morally and medically in both men and women. Women were held to a stricter moral code, and same-sex relations between women are poorly documented, but documents that speak on female homosexuality either celebrate it or condemn it has unnatural; not so much the fact that it was a same-sex relationship, but because women were perceived to be acting as men by taking the active role in sexual relations.
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