LGBT歷史人物列表

本列表收錄歷史上的LGBT人物及其相關歷史事件。很多文明或社會都存在過同性別之間的親密關係（包括異性裝扮在內），而就靈長目動物和當代原始社會存在同性親密關係的事實來看，可以推測從舊石器時代和新石器時代起，同性發生性關係的現象就存在了。有考古學家對西西里島安達拉石洞（Grotta dell'Addaura（英语：Grotta dell'Addaura））遺址雕刻圖案作出的其中一種解釋，是認為當中一幅場景是在描繪兩名男性間的性愛活動。 歷史人物是否为同性戀或雙性戀，時常會是人們爭辯的話題。然而關於这方面的確切資訊卻很少，人们只能利用有限的证据来推斷或詮釋。列表人物的列名，是以親密情感或性關係來推測，從現代的標準來看不一定會被认为是同性恋或雙性戀。 親密情感可能是浪漫友情的展現，未必涉有情慾關係。性關係的發生不必然表徵性傾向和情慾品質，而可能是迫於生計的賣淫，迎合社會形象成家生子，或士人表現灑脫風流的一時享受。經驗過同性或異性性行為的歷史人物，並不能確定該個體符合現代觀點下「同性戀」、「雙性戀」的身份認同。 不過由於過往歷史對LGBT認同意識（英语：Consciousness raising）的形成有所影響，同性情慾和親密友誼，仍是LGBT歷史的重要面向。 本列表按照時代先後排序，收錄公元1900年前逝世的歷史人物，二十世紀以及之後的LGBT人物請見LGBT人物列表（亞洲LGB人物列表、非洲LGB人物列表、歐洲LGB人物列表、美洲LGB人物列表、大洋洲LGB人物列表、跨性別人物列表）。 列表的時代按照傳說時期、古典時期、中古時期、近代前期、近代後期劃分。傳說時期主要為傳說中的故事人物和考古出土發現的人物，古典時期以古希臘、羅馬和春秋戰國時代至漢代、三國西晉的人物為主，中古時期為東晉至南北朝、唐朝、金朝、高麗、馬雅、阿拔斯王朝、後倭馬亞王朝、加茲尼王朝、英格蘭王國等地的人物，近代前期為15世紀至18世紀在中國、日本、印度、歐洲等地的人物，近代後期為19世紀時期在中國、美國、歐洲等地的人物。 若名稱欄位後面附上*，則代表該人物的同性愛關係是來自於文學詮釋而非直接的歷史文獻證據。若附上#，則代表對支持該人物同性愛關係的歷史文獻證據，有其他不同的觀點或解讀。附上※，代表是中國歷代王朝的大臣、侍從或僕役得到君王或王子寵幸，而極為親近，經常陪伴出遊，甚至一同臥起，為後世認定或懷疑有男色關係。 LGBT人物列表 LGBT歷史年表 古代官職名，職掌徵收鳥羽以充賦税。《周禮·地官》：羽人，掌以時徵羽翮之政于山澤之農，以當邦賦之政令。凡受羽，十羽為審，百羽為摶，十摶為縛。 齊國君主，姜姓，呂氏，名杵臼。在位時有名相晏嬰輔政。 衞國君主，姬姓，衛氏，名元。 姬姓，彌或其氏，瑕為其名或字。子為卿大夫之稱 宋國公子，子姓，宋氏，名朝，仕於衛國，受衛靈公寵愛。與衛靈公夫人南子有染，後世以「艾豭之事」指有妻室的男性和男寵的男色關係，招引其男寵與妻妾私通。 魯昭公之子，姬姓，魯氏，名務人，字為，魯君之子，故冠以公字，稱「公為」。於哀公十一年卒，與魯哀公同輩配其行次，故書為「公叔」 得楚王封君於安陵（今河南鄢陵西北，楚、魏相交之地）或為召陵安陵鄉（今河南漯河市召陵區），稱之為「安陵君」。名纏， 《戰國策》作「壇」。壇、纏同字，漢書古今人表中下有「安陵繵」， 師古曰繵即纏字 楚國君主，羋姓，熊氏，名良夫。 楚懷王之子，羋姓，熊氏，名啟，字子晳，得楚王封君於鄂地，稱之為「鄂君」 魏王與龍陽君共船而釣，其前一章是信陵君殺晉鄙和魏攻管而不下，後一章是秦攻魏急。按照當時的歷史事件，龍陽君時代的魏王，當為魏安僖王 因避諱而被改作魏安釐王，姬姓，魏氏，名圉。是信陵君同父異母的兄長。 《太平廣記》將〈潘章〉條編於〈陸東美〉條和〈胡邕〉條之間，兩人皆為三國時人，故推知潘章亦當此時。又《古今圖書集成》潘章亦列在「魏文帝黃初」和「蜀劉禪景耀」之間。兩人合葬之地為羅浮山，羅浮山所在地有多處，據《嘉泰吳興志》「羅浮山在（浙江長興縣）縣東二十五里」。《太平寰宇記》說「羅浮山在（浙江永嘉縣，即溫州）州北十八里髙三十丈」，最著名的羅浮山在廣東省惠州市。 16世紀西班牙多明我會教士巴托洛梅·德拉斯·卡薩斯，紀錄了當時瓜地馬拉瑪雅人有年輕男子與少年發生性關係的習俗。一名在不同語言中分別被稱為Cu、Chin（英语：Chin (Mayan god)）、Cavil或Maran的神祇，負責指引男子進入同性的性關係之中 阿布·努瓦斯以「珍珠」和「像來自天堂」稱讚少年之美，這是引用《古蘭經》對於天堂 (Jannah)的記載，在那裡有靈性和身體之美的少年服侍到來天堂的人。 Qur'an 76:19：「許多長生不老的少年(wildānun mukhalladūn, eternal youth)，輪流著服侍他們。當你看見那些少年的時候，你以為他們是些散漫的珍珠。」；Qur'an 52:24：「他們的僮僕(ghilmān, slave boys; 單數: ghulām（英语：Ghulam）)輪流著服侍他們，那些僮僕，好像藏在蚌殼裏的珍珠一樣。」 Ford and Beach's "Homosexual Behavior," 1951. [2016-02-29]. （原始内容存档于2020-10-02）. The authors collected information on homosexuality in seventy-six societies and found that male homosexual activities were regarded favorably in forty-nine (sixty-four percent).  Carrier, J.M. Homosexual behavior in cross-cultural perspective (PDF). 1985 [2019-04-18]. （原始内容存档 (PDF)于2019-03-09）. There is some evidence in support of this linking of gender role and homosexual behavior in societies making an accommodation and providing a social role for cross-gender behaving individuals.  张杰. 同性恋的早期状态与自然观念的演变. 中国性科学. 2011 [2019-02-27]. （原始内容存档于2019-02-28）.  James Neill. The Origins and Role of Same-Sex Relations in Human Societies. 2008: 82 [2015-10-03]. ISBN 9780786452477. （原始内容存档于2019-02-28）.  Jackson Clive; Ewan Flintham; Vincent Savolainen. Same-sex sociosexual behaviour is widespread and heritable in male rhesus macaques. Nature Ecology & Evolution. 2023, 7: 1287–1301 [2023-09-11]. doi:10.1038/s41559-023-02111-y. （原始内容存档于2023-10-23）. Numerous reports have documented the occurrence of same-sex sociosexual behaviour (SSB) across animal species……Together, our results demonstrate that SSB is frequent in rhesus macaques, can evolve, and is not costly, indicating that SSB may be a common feature of primate reproductive ecology……While further clarity is needed to define homosexuality and bisexuality in current debates about homologies between SSB in non-human animals versus humans, it remains that rhesus macaques shared a common ancestor with humans approximately 25 million years ago, hence finding SSB heritability in these primates may reasonably be contrasted with SSB in human populations.  Queer heritage: a timeline. [2012-11-02]. （原始内容存档于2020-02-18）.  吳瑞元. 古代中國同性情慾歷史的研究回顧與幾個觀點的批評 (PDF). 麥田: 158–197. 2000 [2016-03-05]. （原始内容存档 (PDF)于2015-04-19）. 由此來看，能夠列入與強調的同性戀相關人物只是著重於有否「同性情慾關係」而已。拋開現代對「同性戀者」的醫學界定，這樣來檢視在（範例三）矛鋒所稱的「同性戀者」或者是其他書中的「同性戀關係」，其實都是指有「同性情慾關連」的人，無關乎歷史人物的情慾強度、意願、身份認同或者是異性性史  Heather Elizabeth Peterson. The Misguided Search for 'Homoeroticism'. [2019-04-28]. 原始内容存档于2011-10-17.  Brett & Kate McKay. The History and Nature of Man Friendships. [2016-03-05]. （原始内容存档于2018-04-12）.  吳瑞元. 在情慾的視野中發現同性情慾歷史——情慾歷史的特色與古代同性情慾歷史的建構 (PDF). 史匯. 1997, 2: 81–102 [2016-03-05]. （原始内容 (PDF)存档于2016-03-05）.  Paul Halsall. People with A History: Introduction. [2016-03-05]. （原始内容存档于2016-03-08）. The history of sexuality, and especially homosexual activity, is a subject for LGB history...There is thus some reason to claim the history of friendship is of special interest to modern LGBs, who preserve with their subcultures a tradition of intense emotional same-sex friendship, both with sexual partners and with others.  吉爾伽美什史詩 Tablet I Andrew George translation. [2016-03-03]. ISBN 978-0140447217. （原始内容存档于2019-11-23）. [The mother of Gilgamesh] was clever and wise, well-versed in everything, she said to her son：...「You lifted it up, set it own at my feet, and I, Ninsun, I made it your equal. Like a wife you loved it, caressed and embraced it: a mighty comrade will come to you, and be his friend's saviour. Mightiest in the land, strength he possesses, his strength is as mighty as a rock from the sky. Like a wife you'll love him, caress and embrace him, he will be mighty, and often save you.」  吉爾伽美什史詩 Tablet II Andrew George translation. ISBN 978-0140447217. Enkidu with his foot blocked the door of the wedding house, not allowing Gilgamesh to enter. They seized each other at the door of the wedding house, in the street they joined combat, in the Square of the Land...Gilgamesh knelt, one foot on the ground, his anger subsided, he broke off from the fight. They kissed each other and formed a friendship.  吉爾伽美什史詩 Tablet X Andrew George translation. [2016-03-03]. ISBN 978-0140447217. （原始内容存档于2016-03-04）. My friend Enkidu, whom I loved so dear, who with me went through every danger, the doom of mortals overtook him...How can I keep silent? How can I stay quiet? My friend, whom I loved, has turned to clay. My friend Enkidu, whom I loved, has turned to clay. Shall I not be like him and also lie down, never to rise again, through all eternity?  Bruce L. Gerig. David & Jonathan and the Epic of Gilgamesh, Part 2. [2016-03-07]. （原始内容存档于2017-06-07）.  THE TOMB of NIANKHKHNUM and KHNUMHOTEP. [2015-06-15]. （原始内容存档于2021-01-26）.  Evidence of gay relationships exists as early as 2400 B.C.. The Dallas Morning News. 1998-07-20 [2015-06-15]. （原始内容存档于2020-11-12）.  King Neferkare and General Sasenet. [2015-06-15]. （原始内容存档于2017-04-09）. After his majesty had done that which he had wanted to do with him (i.e. the general), he left for his palace...He had spent a further four hours in the house of general Sasenet.  Bruce L. Gerig. Homosexuality in Ancient Egypt. [2015-06-15]. （原始内容存档于2017-02-18）.  荷馬. 伊利亞德 Ian Johnston translation. [2015-06-16]. （原始内容存档于2019-04-20）. O Father Zeus, Athena, and Apollo—if only no single Trojan or Achaean could escape death, and just we two alone were not destroyed, so that by ourselves we could take Troy's sacred battlements!  荷馬. 伊利亞德 Ian Johnston translation. [2015-06-16]. （原始内容存档于2019-04-20）. But Achilles kept on weeping, remembering his dear companion. All-conquering Sleep could not overcome him, as he tossed and turned, longing for manly, courageous, strong Patroclus, thinking of all he'd done with him, all the pain they'd suffered, as they'd gone through wars with other men and with the perilous sea.  荷馬. 伊利亞德 Ian Johnston translation. [2015-06-16]. （原始内容存档于2019-04-20）. His noble mother sat close by him, caressed him with her hand, then spoke to him, saying:「My son, how long will you consume your heart with tears, with this grieving, not thinking about food or going to bed. To have sex with a woman would do you good. I won't see you still alive much longer—for at this moment, Death, your powerful fate, is standing close at hand.」  ，參見: W. M. Clarke. Achilles and Patroclus in Love (PDF). 1978 [2016-03-03]. （原始内容存档 (PDF)于2020-09-28）. Why are you forgetful of food and of bed? It is a good thing to have sexual relations, and I mean with a woman (i. e., not now with Patroclus, or with some other youths perhaps who would only remind you of him)  柏拉圖. 會飲篇 Harold N. Fowler translation. [2016-03-03]. （原始内容存档于2019-05-23）. And Aeschylus talks nonsense when he says that it was Achilles who was in love with Patroclus; for he excelled in beauty not Patroclus alone but assuredly all the other heroes, being still beardless and, moreover, much the younger, by Homer's account.  埃斯庫羅斯. Myrmidons Herbert Weir Smyth translation. [2016-03-03]. （原始内容存档于2020-03-08）. No reverence hadst thou for the unsullied holiness of thy limbs, oh thou most ungrateful for my many kisses!  Bruce L. Gerig. Greek Homosexuality. [2016-03-03]. （原始内容存档于2017-06-07）.  撒母耳記上. [2016-03-03]. （原始内容存档于2019-04-20）. 大衛對掃羅說完了話，約拿單的心與大衛的心深相契合。約拿單愛大衛，如同愛自己的性命。那日掃羅留住大衛，不容他再回父家。約拿單愛大衛如同愛自己的性命，就與他結盟。約拿單從身上脫下外袍，給了大衛，又將戰衣、刀、弓、腰帶都給了他。  撒母耳記上. [2016-03-07]. （原始内容存档于2019-04-20）. 掃羅向約拿單發怒，對他說：你這頑梗背逆之婦人所生的，我豈不知道你喜悅耶西的兒子，自取羞辱，以致你母親露體蒙羞麼？耶西的兒子若在世間活著，你和你的國位必站立不住。現在你要打發人去，將他捉拿交給我；他是該死的。  撒母耳記上. [2016-03-07]. （原始内容存档于2019-04-20）. 童子一去，大衛就從磐石的南邊出來，俯伏在地，拜了三拜；二人親嘴，彼此哭泣，大衛哭得更慟。約拿單對大衛說：我們二人曾指著耶和華的名起誓說：願耶和華在你我中間，並你我後裔中間為證，直到永遠。如今你平平安安地去罷！大衛就起身走了；約拿單也回城裡去了。  撒母耳記下. [2016-03-03]. （原始内容存档于2019-04-20）. 英雄何竟在陣上仆倒！約拿單何竟在山上被殺！我兄約拿單哪，我為你悲傷！我甚喜悅你！你向我發的愛情奇妙非常，過於婦女的愛情。  Bruce L. Gerig. Jonathan and David: A Love Story. 2012 [2016-03-07]. （原始内容存档于2017-06-15）.  Sappho. The Anactoria Poem. [2017-04-27]. （原始内容存档于2019-04-20）. she forgot them all, she could not remember anything but longing, and lightly straying aside, lost her way. But that reminds me now: Anactória, she's not here, and I'd rather see her lovely step, her sparkling glance and her face than gaze on all the troops in Lydia in their chariots and glittering armor.  Olga Maieron. Sappho and the World of Lesbian Poetry (PDF). Middlebury College newsletter. 1996 [2019-05-03]. （原始内容存档 (PDF)于2019-10-18）.  Sappho and Erinna in a Garden at Mytilene 1864. [2019-05-03]. （原始内容存档于2020-11-22）.  *修昔底德. 伯羅奔尼撒戰爭史 J. M. Dent translation. [2016-03-03]. （原始内容存档于2020-07-02）. Harmodius was then in the flower of youthful beauty, and Aristogiton, a citizen in the middle rank of life, was his lover and possessed him. Solicited without success by Hipparchus, son of Pisistratus, Harmodius told Aristogiton, and the enraged lover, afraid that the powerful Hipparchus might take Harmodius by force, immediately formed a design, such as his condition in life permitted, for overthrowing the tyranny.  柏拉圖. 會飲篇 Harold N. Fowler translation. [2016-03-03]. （原始内容存档于2020-05-02）. It is a lesson that our despots learnt by experience; for Aristogeiton's love and Harmodius's friendship grew to be so steadfast that it wrecked their power.  or John Boswell. Same-Sex Unions in Premodern Europe. [2016-03-03]. （原始内容存档于2017-07-07）. Our own tyrants learned this lesson through bitter experience, when the love between Aristogiton and Harmodius grew so strong that it shattered their power.  Subjects of the Visual Arts: Harmodius and Aristogeiton (Sixth Century-514 B. C. E.). glbtq. [2015-06-17]. （原始内容存档于2014-10-06）.  晏嬰. 晏子春秋. 景公蓋姣，有羽人視景公僭者。公謂左右曰：「問之，何視寡人之僭也？」羽人對曰：「言亦死，而不言亦死，竊姣公也。」公曰：「合色寡人也？殺之！」晏子不時而入，見曰：「蓋聞君有所怒羽人。」公曰：「然。色寡人，故將殺之。」晏子對曰：「嬰聞拒欲不道，惡愛不祥，雖使色君，於法不宜殺也。」公曰：「惡然乎！若使沐浴，寡人將使抱背。  Records of Same-Sex Love and Lust in Chinese History and Tradition. [2019-05-03]. （原始内容存档于2016-05-27）.  左丘明. 春秋左傳. 衛侯為夫人南子召宋朝，會於洮。大子蒯聵獻盂於齊，過宋野，野人歌之曰：「既定爾婁豬，盍歸吾艾豭。」大子羞之。  馮夢龍. 情史（情外類·情穢）. 宋朝，宋公子，名朝。有美色。事衛為大夫，有寵於衛靈公...既自晉歸來，靈公以夫人念南子之故，復召朝。太子蒯瞶獻孟於齊，過宋野，野人歌之曰：「既定爾婁豬，盍歸我艾豭。」太子羞之。  *韓非. 韓非子. [2016-03-03]. （原始内容存档于2020-10-30）. 彌子瑕母病，人閒往夜告彌子，彌子矯駕君車以出，君聞而賢之曰：「孝哉，為母之故，忘其刖罪。」異日，與君遊於果園，食桃而甘，不盡，以其半啗君，君曰：「愛我哉，忘其口味，以啗寡人。」及彌子色衰愛弛，得罪於君，君曰：「是固嘗矯駕吾車，又嘗啗我以餘桃。  司馬遷. 史記. [2016-03-03]. （原始内容存档于2020-11-26）. 昔者彌子瑕見愛於衛君。衛國之法，竊駕君車者罪至刖。既而彌子之母病，人聞，往夜告之，彌子矯駕君車而出。君聞之而賢之曰：「孝哉，為母之故而犯刖罪！」與君游果園，彌子食桃而甘，不盡而奉君。君曰：「愛我哉，忘其口而念我！」及彌子色衰而愛弛，得罪於君。君曰：「是嘗矯駕吾車，又嘗食我以其餘桃。」故彌子之行未變於初也，前見賢而後獲罪者，愛憎之至變也。  馮夢龍. 情史（情外類·薄倖）. 彌子名瑕，衛之嬖大夫也。彌子有寵於衛。衛國法：竊駕君車罪刖。彌子之母病，其人有夜告之彌子矯駕君車以出，靈公聞而賢之曰：「孝哉！為母之故，犯刖罪。」異日，與靈公游於果園，食桃而甘，以其餘獻靈公。靈公曰：「愛我忘其口，啖寡人。」及彌子色衰而愛馳，得罪於君。君曰：「是嘗矯駕吾車，又嚐食我以餘桃者。」  孔子家語. 齊師侵魯，公叔務人遇人入保，負杖而息。務人泣曰：「使之雖病，任之雖重，君子弗能謀，士弗能死，不可也。我則既言之矣，敢不勉乎?」與其鄰嬖童汪錡乘往，犇敵死焉。皆殯。魯人欲勿殤童汪錡，問於孔子。子曰：「能執干戈以衛社稷，可無殤乎。」  左丘明. 春秋左傳. 公為與其嬖僮汪錡乘，皆死皆殯，孔子曰，能執干戈以衛社稷，可無殤也。  戴聖 (编). 禮記. 戰于郎，公叔禺人遇負杖入保者息，曰：「使之雖病也，任之雖重也，君子不能為謀也，士弗能死也，不可！我則既言矣。」與其鄰童汪踦往，皆死焉。魯人欲勿殤童汪踦，問於仲尼。仲尼曰：「能執干戈以衛社稷，雖欲勿殤也，不亦可乎！」  *漢譯南傳大藏經（相應部·蘊相應·跋迦梨經）. [2016-03-03]. （原始内容存档于2019-07-23）. 坐而世尊言具壽跋迦梨曰：...「跋迦梨！汝於自戒有所責否？」「大德！我於自戒無所責。」「跋迦梨！若於自戒無所責者，有何惡作，有何追悔？」「大德！欲詣見世尊已久，但雖欲往見世尊，唯我身缺乏力。」「止止！跋迦梨！何必見此爛壞之身。跋迦梨！得見法者則見我，見我者乃見法。跋迦梨！見法則見我，見我乃見法。」  The Dhammapada: Verses and Stories Daw Mya Tin, M.A. translation. [2016-02-28]. （原始内容存档于2020-10-28）. Vakkali was a brahmin who lived in Savatthi. One day when he saw the Buddha going on an alms-round in the city, he was very much impressed by the noble appearance of the Buddha. At the same time, he felt much affection and great reverence for the Buddha and asked permission to join the Order just to be near him. As a bhikkhu, Vakkali always kept close to the Buddha; he did not care much about other duties of a bhikkhu and did not at all practise concentration meditation.  or 達摩難陀（譯）. 法句經‧故事集：偈 381. [2017-04-27]. （原始内容存档于2020-08-02）. 跋迦梨是舍衛城裡的一位婆羅門。有一天，他目睹佛陀到城裡來化緣。佛陀安祥、沈著的外表深深吸引他，他更因為對佛陀的執著而出家，加入僧伽，俾能更親近佛陀。出家為比丘後，他總是靠近佛陀身邊，而疏忽他的職責和修行。  楊惠南. 我所知道的台灣同性戀佛教徒. 弘誓雙月刊. [2016-02-28]. （原始内容存档于2019-07-23）.  *普魯塔克. 希腊罗马名人传 （Alcibiades）. [2016-03-06]. （原始内容存档于2020-10-06）. It was not long before many men of high birth clustered about him and paid him their attentions. Most of them were plainly smitten with his brilliant youthful beauty and fondly courted him. But it was the love which Socrates had for him that bore strong testimony to the boy's native excellence and good parts.  普魯塔克. 希腊罗马名人传 （Alcibiades）. [2016-03-06]. （原始内容存档于2019-09-25）. But sometimes he would surrender himself to the flatterers who tempted him with many pleasures, and slip away from Socrates, and suffer himself to be actually hunted down by him like a runaway slave. And yet he feared and reverenced Socrates alone, and despised the rest of his lovers.  柏拉圖. 會飲篇 Harold N. Fowler translation. [2016-03-06]. （原始内容存档于2019-05-27）. For when I hear him I am worse than any wild fanatic; I find my heart leaping and my tears gushing forth at the sound of his speech, and I see great numbers of other people having the same experience...Accordingly I invited him to dine with me, for all the world like a lover scheming to ensnare his favorite  Alcibiades (ca 450-404/3 B. C. E.). glbtq. [2015-06-16]. （原始内容存档于2012-02-14）.  *柏拉圖. 會飲篇 Harold N. Fowler translation. [2016-03-07]. （原始内容存档于2019-05-30）. and say I refer to Pausanias and Agathon; it may be they do belong to the fortunate few, and are both of them males by nature; what I mean is—and this applies to the whole world of men and women—that the way to bring happiness to our race is to give our love its true fulfillment: let every one find his own favorite, and so revert to his primal estate.  柏拉圖. Protagoras W.R.M. Lamb translation. [2016-03-07]. （原始内容存档于2019-02-17）. and near him on the beds hard by lay Pausanias from Cerames, and with Pausanias a lad who was still quite young, of good birth and breeding, I should say, and at all events a very good-looking person. I fancied I heard his name was Agathon, and I should not be surprised to find he is Pausanias' favorite.  阿里斯托芬. Thesmophoriazusae Eugene O'Neill, Jr. translation. [2016-03-07]. （原始内容存档于2020-10-28）. Mnesilochus (aside): When you are staging Satyrs, call me; I will do my best to help you from behind, if I can get my tool up.  Pausanias and Agathon. [2015-10-02]. （原始内容存档于2016-03-04）.  *J. M. Edmonds (编). Elegy and Iambus. [2016-03-14]. （原始内容存档于2017-01-03）. In the 4th Book of his Luxury of the Ancients Aristippus tells us that Plato became attached to a youth named Aster or Star with whom he studied astronomy: Thou gazest at the stars, my star; would I were Heaven, that I might gaze at thee with many eyes!Even as you shone once the Star of Morn among the living, so in death you shine now the Star of Eve among the dead.  J. M. Edmonds (编). Elegy and Iambus. [2016-03-14]. （原始内容存档于2017-01-03）. And on Dion this: The Fates once decreed tears unto Hecuba and the women of Troy at their birth; thy widespread hopes, Dion, the Gods did spill upon the ground when thou hadst triumphed in the doing of noble deeds; and so in the spacious city that bare thee liest thou honoured by thy fellow-countrymen, O Dion who didst make my heart mad with love of thee  Louis Crompton. Homosexuality and Civilization. Belknap Press. 2006.  普魯塔克. 希腊罗马名人传 （Pelopidas）. [2019-05-03]. （原始内容存档于2020-07-31）. The sacred band, we are told, was first formed by Gorgidas, of three hundred chosen men...some say that this band was composed of lovers and beloved...a band that is held together by the friendship between lovers is indissoluble and not to be broken, since the lovers are ashamed to play the coward before their beloved, and the beloved before their lovers, and both stand firm in danger to protect each other...It is related, too, that Iolaüs, who shared the labours of Heracles and fought by his side, was beloved of him. And Aristotle says that even down to his day the tomb of Iolaüs was a place where lovers and beloved plighted mutual faith. It was natural, then, that the band should also be called sacred, because even Plato calls the lover a friend 'inspired of God'.  Gorgidas. [2015-10-02]. （原始内容存档于2016-07-29）.  普魯塔克. 希腊罗马名人传 （Pelopidas）. [2019-05-03]. （原始内容存档于2020-09-03）. Pelopidas, after receiving seven wounds in front, sank down upon a great heap of friends and enemies who lay dead together; but Epaminondas, although he thought him lifeless, stood forth to defend his body and his arms, and fought desperately, single-handed against many, determined to die rather than leave Pelopidas lying there.  B. R. Burg. Gay Warriors: A Documentary History from the Ancient World to the Present. : 6 [2015-10-02]. ISBN 9780814798850. （原始内容存档于2016-04-02）.  普魯塔克. Moralia. The Dialogue on Love. [2019-05-03]. （原始内容存档于2019-04-21）. Epaminondas, the latter of which had for his male concubines Asopichus and Caphisodorus, who was slain with him at the battle of Mantinea and lies buried very near him.  中国古今地名大辞典. 安陵.  《戰國策·楚策》：江乙曰：「以財交者，財盡而交絕；以色交者，華落而愛渝。是以嬖女不敝席，寵臣不避軒。今君擅楚國之勢，而無以深自結於王，竊為君危之。」...於是，楚王游於雲夢，結駟千乘，旌旗蔽日，野火之起也若雲蜺，兕虎嗥之聲若雷霆，有狂兕浲車依輪而至，王親引弓而射，壹發而殪。王抽旃旄而抑兕首，仰天而笑曰：「樂矣，今日之游也。寡人萬歲千秋之後，誰與樂此矣？」安陵君泣數行而進曰：「臣入則編席，出則陪乘。大王萬歲千秋之後，願得以身試黃泉，蓐螻蟻，又何如得此樂而樂之。」王大說，乃封壇為安陵君。 《說苑·權謀》：安陵纏以顏色美壯，得幸於楚共王。江乙往見安陵纏，曰：「子之先人豈有矢石之功於王乎？」曰：「無有。」江乙曰：「子之身豈亦有乎？」曰：「無有。」江乙曰：「子之貴何以至於此乎？」曰：「僕不知所以。」江乙曰：「吾聞之，以財事人者，財盡而交疏；以色事人者，華落而愛衰。今子之華，有時而落，子何以長幸無解於王乎？」安陵纏曰：「臣年少愚陋，願委智於先生。」江乙曰：「獨從為殉可耳。」安陵纏曰：「敬聞命矣！」江乙去。居朞年，逢安陵纏，謂曰：「前日所諭子者，通於王乎？」曰：「未可也。」居朞年。江乙復見安陵纏曰：「子豈諭王乎？」安陵纏曰：「臣未得王之間也。」江乙曰：「子出與王同車，入與王同坐。居三年，言未得王之間，子以吾之說未可耳。」不悅而去。其年，共王獵江渚之野，野火之起若雲蜺，虎狼之嗥若雷霆。有狂兕從南方來，正觸王左驂，王舉旌旄，而使善射者射之，一發，兕死車下，王大喜，拊手而笑，顧謂安陵纏曰：「吾萬歲之後，子將誰與斯樂乎？」安陵纏乃逡巡而卻，泣下沾衿，抱王曰：「萬歲之後，臣將從為殉，安知樂此者誰？」於是共王乃封安陵纏於車下三百戶。故曰：「江乙善謀，安陵纏知時。」 《阮籍·詠懷詩第四》：昔日繁華子，安陵與龍陽。夭夭桃李花，灼灼有輝光。悅懌若九春，磬折似秋霜。流盻發姿媚，言笑吐芬芳。攜手等歡愛，宿昔同衣裳。願為雙飛鳥，比翼共翱翔。丹青著明誓，永世不相忘。 * 普魯塔克. 希腊罗马名人传 （Life of Alexander）. [2019-05-03]. （原始内容存档于2019-10-18）. and that his favourite (erômenos), Bagoas, won the prize for song and dance, and then, all in his festal array, passed through the theatre and took his seat by Alexander's side; at sight of which the Macedonians clapped their hands and loudly bade the king kiss the victor, until at last he threw his arms about him and kissed him tenderly.  阿特納奧斯. Deipnosophists. [2019-05-03]. （原始内容存档于2014-07-06）. King Alexander also was madly devoted to boys. Dicaearchus, at any rate, in his book On the Sacrifice at Ilium, says that he was so overcome with love for the eunuch Bagoas that, in full view of the entire theatre, he, bending over, caressed Bagoas fondly, and when the audience clapped and shouted in applause, he, nothing loath, again bent over and kissed him.  埃里亚努斯. Varia Historia. Alexander garlanded the tomb of Achilles and Hephaestion that of Patroclus, the latter riddling that he was a beloved of Alexander, in just the same way as Patroclus was of Achilles.  Diogenes of Sinope, Letters 24（wrote to Alexander the Great） The letter, probably spurious, is partially translated and quoted by Andrew Chugg (Alexander's Lovers, second edition, 2012, p. 18). [2019-05-03]. （原始内容存档于2019-10-18）. If you wish to be beautiful and good, throw away the rag you have in your head and come to us. Yet you will not be able to do so, for you are held fast by Hephaistion's thighs  Alexander: Was Alexander the Great Gay?. [2017-04-26]. （原始内容存档于2020-02-21）.  Bruce L. Gerig. Greek Homosexuality, continued. [2019-05-03]. （原始内容存档于2017-07-06）.  World History of Male Love. Alexander The Great. [2019-05-03]. 原始内容存档于2015-01-06.  Andrew Chugg. Alexander's Lovers (Second Edition). 2012 [2019-05-03]. （原始内容存档于2019-10-18）.  Thomas K. Hubbard (编). Homosexuality in Greece and Rome: A Sourcebook of Basic Documents. 2003 [2016-03-14]. （原始内容存档于2016-03-14）. All the boys were jealous of Demetrius' boyfriend, Diognis, and so keen were they to meet Demetrius that when he had strolled about The Tripods after lunch, all the most beautiful boys gathered there on the following days so as to be seen by him.  鄭威. 楚「鄂君」、「鄂縣」綜考. [2015-06-17].  《說苑·善說》：越人擁楫而歌，歌辭曰：『濫兮抃草濫予昌枑澤予昌州州𩜱州焉乎秦胥胥縵予乎昭澶秦踰滲惿隨河湖。』鄂君子皙曰：『吾不知越歌，子試為我楚說之。』於是乃召越譯，乃楚說之曰：『今夕何夕搴中洲流，今日何日兮，得與王子同舟。蒙羞被好兮，不訾詬恥，心幾頑而不絕兮，知得王子。山有木兮木有枝，心說君兮君不知。』於是鄂君子皙乃㩉脩袂，行而擁之，舉繡被而覆之。 《藝文類聚·寵幸》：梁吳筠詠少年詩曰董生唯巧笑，子都信美目，百萬市一言，千金買相逐，不道參差菜，誰論窈窕淑，願君捧繡被，來就越人宿。 謝金魚. 【男人的戀愛史】男人歌，唱給誰來聽？. [2019-05-03]. （原始内容存档于2017-11-01）.  Song of the Viet Boatman. [2019-05-03]. （原始内容存档于2019-10-18）.  《戰國策·魏策》：魏王與龍陽君共船而釣，龍陽君得十餘魚而涕下...（龍陽君）對曰：「臣之始得魚也，臣甚喜，後得又益大，今臣直欲棄臣前之所得魚也。今以臣凶惡，而得為王拂枕席。今臣爵至人君，走人於庭，辟人於途。四海之內，美人亦甚多矣，聞臣之得幸於王也，必褰裳而趨王。臣亦猶曩臣之前所得魚也，臣亦將棄矣，臣安能無涕出乎？」魏王曰：「誤！有是心也，何不相告也？」於是布令於四境之內曰：「有敢言美人者族。」 《阮籍·詠懷詩第四》：昔日繁華子，安陵與龍陽。夭夭桃李花，灼灼有輝光。悅懌若九春，磬折似秋霜。流盻發姿媚，言笑吐芬芳。攜手等歡愛，宿昔同衣裳。願為雙飛鳥，比翼共翱翔。丹青著明誓，永世不相忘。 《史記．卷一百二十五．佞幸列傳》：諺曰「力田不如逢年，善仕不如遇合」，固無虛言。非獨女以色媚，而士宦亦有之。昔以色幸者多矣。至漢興，高祖至暴抗也，然籍孺以佞幸；孝惠時有閎孺。此兩人非有材能，徒以婉佞貴幸，與上臥起，公卿皆因關說。故孝惠時郎侍中皆冠鵕䴊，貝帶，傅脂粉，化閎、籍之屬也。兩人徙家安陵。 《漢書》：漢興，佞幸寵臣。高祖時，則有籍孺，孝惠時，則有閎孺。此兩人非有才能，但以婉媚貴幸，與上同臥起。 白行簡《天地陰陽交歡大樂賦》：孌臣斷袖於帝室，〔有缺句〕，然有連璧之貌，暎珠之年，愛其嬌小，異堪憐三交六入之時，或搜獲百脈四肢之內，汝實通室。不然，則何似於陵、陽君指花於君側，彌子瑕分桃於主前。漢高祖幸於籍孺，孝武帝寵於韓嫣。故惠帝侍臣冠鵔鸃、載貂蟬，傅脂粉於靈幄，曳羅帶於花筵。豈女體之足厭，是人□之相沿？ 《漢書》：韓嫣字王孫，弓高侯穨當之孫也。武帝為膠東王時，嫣與上學書相愛。及上為太子，愈益親嫣。嫣善騎射，聰慧……嫣常與上共臥起。……延年由是貴為協律都尉，佩二千石印綬，而與上臥起，其愛幸埒韓嫣。 白行簡《天地陰陽交歡大樂賦》：孌臣斷袖於帝室，〔有缺句〕，然有連璧之貌，暎珠之年，愛其嬌小，異堪憐三交六入之時，或搜獲百脈四肢之內，汝實通室。不然，則何似於陵、陽君指花於君側，彌子瑕分桃於主前。漢高祖幸於籍孺，孝武帝寵於韓嫣。故惠帝侍臣冠鵔鸃、載貂蟬，傅脂粉於靈幄，曳羅帶於花筵。豈女體之足厭，是人□之相沿？ 漢武帝是雙性戀：名將衛青霍去病曾被“貴幸”. [2015-10-04]. （原始内容存档于2020-12-19）.  《汉武故事》：然皇后宠衰，骄妒滋甚。女巫楚服，自言有术能令上意回。昼夜祭祀，合药服之。巫着男子衣冠帧带，素与皇后寝居，相爱若夫妇。上闻，穷治侍御巫与后。诸妖蛊咒咀，女而男淫，皆伏事。 * TO JUVENTIUS.. [2019-05-03]. （原始内容存档于2019-06-05）. Those honied eyes of thine (Juventius!) If any suffer me sans stint to buss, I'd kiss of kisses hundred thousands three, Nor ever deem I'd reach satiety, Not albe denser than dried wheat-ears show The kissing harvests our embraces grow.  Samuel N. Rosenberg. Catullus 101, 48, 81. [2019-05-03]. （原始内容存档于2020-08-11）. Your honey-colored eyes, Juventius, if I were granted leave to kiss them at will, I'd give them hundreds—no, thousands—of kisses, nor would I ever appear to be sated, not even should our harvest of kisses lie thicker than heads of dry wheat in the fields.  Juventius：Boy-friend of Catullus. [2016-02-29]. （原始内容存档于2020-02-18）.  Thomas K. Hubbard (编). Homosexuality in Greece and Rome: A Sourcebook of Basic Documents. : 310 [2016-02-29]. （原始内容存档于2017-07-06）.  *蘇埃托尼烏斯. The Life of Vergil. [2016-03-14]. （原始内容存档于2016-03-14）. He was especially given to passions for boys, and his special favorites were Cebes and Alexander, whom he calls Alexis in the second book of his Bucolics. This boy was given to him by Asinius Pollio, and both his favorites had some education, while Cebes was even a poet.  Publius Vergilius Maro. Eclogues. [2016-03-14]. （原始内容存档于2019-05-24）. the shepherd Corydon with love was fired for fair Alexis, his own master's joy  《漢書》：鴻嘉中，上欲遵武帝故事，與近臣游宴，「放」以公主子開敏得幸。……與上臥起，寵愛殊絕，常從為微行出遊……數月，成帝崩，放思慕哭泣而死。 《漢書》：董賢字聖卿，雲陽人也。……二歲餘，賢傳漏在殿下，為人美麗自喜，哀帝望見，說其儀貌，識而問之，曰：「是舍人董賢邪？」因引上與語，拜為黃門郎，繇是始幸。……賢寵愛日甚，為駙馬都尉侍中，出則參乘，入御左右，旬月間賞賜絫鉅萬，貴震朝廷。常與上臥起。嘗晝寢，偏藉上袖，上欲起，賢未覺，不欲動賢，乃斷袖而起。其恩愛至此 * 馬太福音. [2017-04-27]. （原始内容存档于2017-04-28）. 耶穌進了迦百農，有一個百夫長進前來，求他說：主阿，我的僕人（paîs）害癱瘓病，躺在家裡，甚是疼苦。耶穌說：我去醫治他。百夫長回答說：主阿，你到我舍下，我不敢當；只要你說一句話，我的僕人（paîs）就必好了。因為我在人的權下，也有兵在我以下；對這個說：去！他就去；對那個說：來！他就來；對我的僕人說：你作這事！他就去作。耶穌聽見就希奇，對跟從的人說：我實在告訴你們，這麼大的信心，就是在以色列中，我也沒有遇見過。我又告訴你們，從東從西，將有許多人來，在天國裡與亞伯拉罕、以撒、雅各一同坐席；惟有本國的子民竟被趕到外邊黑暗裡去，在那裡必要哀哭切齒了。耶穌對百夫長說：你回去罷！照你的信心，給你成全了。那時，他的僕人（paîs）就好了。  路加福音. 耶穌對百姓講完了這一切的話，就進了迦百農。有一個百夫長所寶貴的僕人（doulos）害病，快要死了。百夫長風聞耶穌的事，就託猶太人的幾個長老去求耶穌來救他的僕人（doulos）。他們到了耶穌那裡，就切切的求他說：你給他行這事是他所配得的；因為他愛我們的百姓，給我們建造會堂。耶穌就和他們同去。離那家不遠，百夫長託幾個朋友去見耶穌，對他說：主阿！不要勞動；因你到我舍下，我不敢當。我也自以為不配去見你，只要你說一句話，我的僕人（paîs）就必好了。因為我在人的權下，也有兵在我以下，對這個說：去！他就去；對那個說：來！他就來；對我的僕人（doulos）說：你作這事！他就去作。耶穌聽見這話，就希奇他，轉身對跟隨的眾人說：我告訴你們，這麼大的信心，就是在以色列中，我也沒有遇見過。那託來的人回到百夫長家裡，看見僕人（doulos）已經好了。  Neill, James. The Origins and Role of Same-Sex Relations In Human Societies. McFarland. 2009: 216 [2017-04-27]. （原始内容存档于2017-07-07）.  卡西乌斯·狄奥《Roman History （页面存档备份，存于互联网档案馆）》：I know, of course, that he was devoted to boys and to wine, but if he had ever committed or endured any base or wicked deed as the result of this, he would have incurred censure; as it was, however, he drank all the wine he wanted, yet remained sober, and in his relation with boys he harmed no one. Thorsten Opper. Hadrian: Empire and Conflict. Harvard University Press. 2008 [2019-05-03]. （原始内容存档于2021-05-17）.  卡西乌斯·狄奥《Roman History （页面存档备份，存于互联网档案馆）》：Antinous was from Bithynium, a city of Bithynia, which we also call Claudiopolis; he had been a favourite of the emperor and had died in Egypt... Finally, he declared that he had seen a star which he took to be that of Antinous, and gladly lent an ear to the fictitious tales woven by his associates to the effect that the star had really come into being from the spirit of Antinous and had then appeared for the first time. Garry Wotherspoon; Robert Aldrich. Who's who in gay and lesbian history: From Antiquity to the Mid-Twentieth Century. 2005 [2019-05-03]. （原始内容存档于2019-10-18）.  * 卡西乌斯·狄奥《Roman History （页面存档备份，存于互联网档案馆）》：The husband of this "woman" was Hierocles, a Carian slave, once the favourite of Gordius, from whom he had learned to drive a chariot. It was in this connexion that he won the emperor's favour by a most remarkable chance....Aurelius Zoticus, a native of Smyrna, whom they also called "Cook," after his father's trade, incurred the emperor's thorough love and thorough hatred, and for the latter reason his life was saved. This Aurelius not only had a body that was beautiful all over, seeing that he was an athlete, but in particular he greatly surpassed all others in the size of his private parts. 《Historia Augusta （页面存档备份，存于互联网档案馆） (罗马帝王纪)》：And such was his passion for Hierocles that he kissed him in a place which it is indecent even to mention, declaring that he was celebrating the festival of Flora...During his reign Zoticus had such influence that all the chiefs of the palace-departments treated him as their master's consort...With this man Elagabalus went through a nuptial ceremony and consummated a marriage, even having a bridal-matron and exclaiming, "Go to work, Cook" Louis Godbout. Elagabalus (204 or 205-222) (PDF). glbtq. 2004 [2015-10-08]. （原始内容 (PDF)存档于2015-11-17）.  《藝文類聚·寵幸》：曹毗曹肇傳曰……明帝寵愛之，寢止桓同。常與帝戲，睹衣物，有不獲，輒入御帳，服之徑出。見其親愛，類此比也。 李昉 (编). 太平廣記. [2016-03-03]. （原始内容存档于2019-04-20）. 潘章少有美容儀，時人競慕之。楚國王仲先，聞其美名，故來求為友，章許之。因願同學，一見相愛，情若夫婦，便同衾共枕，交好無已。後同死，而家人哀之，因合葬於羅浮山。冢上忽生一樹，柯條枝葉，無不相抱。時人異之，號為共枕樹  陳夢雷 (编). 古今圖書集成（明倫彙編·交誼典·同學部）. 誠齋雜記：「吳潘章少有美容儀，時人競慕之。定國王仲先，聞其美名，故來求為友。因願同學，一見相愛，情若夫婦，便同衾共枕，交游無已。後死，葬于羅浮山。塚上忽生一樹，柯條枝葉，無不相連。時人異之，號為共枕樹。」  馮夢龍. 情史（情外類·情化）. 潘章少有美容儀，時人競慕之。楚國王仲先聞其名，來求其文，因願同學，一見相愛，情若夫婦。便同衾枕，交好無已。後同死，而家人哀之，因合葬於羅浮山。塚上忽生一樹，柯條枝葉，無不相抱。時人異之，號為共枕樹。  The Passion of SS. Serge and Bacchus. [2016-02-29]. （原始内容存档于2018-05-11）. the same night the blessed Bacchus suddenly appeared to him with a face as radiant as an angel's, wearing an officer's uniform, and spoke to him. "Why do you grieve and mourn, brother? If I have been taken from you in body, I am still with you in the bond of union, chanting and reciting, 'I will run the way of thy commandments, when thou hast enlarged my heart.' Hurry then, yourself, brother, through beautiful and perfect confession to pursue and obtain me, when finishing the course. For the crown of justice for me is with you.  Saints Sergius and Bacchus: Male couple martyred in ancient Rome. [2019-05-03]. （原始内容存档于2020-11-15）.  《魏書．徒何慕容廆傳》：「堅之滅燕，沖姊清河公主年十四，有殊色，納之，寵冠後庭。沖年十二，亦有龍陽之姿，堅又幸之。姊弟專寵，宮人莫進，長安歌之曰：「一雌復一雄，雙飛入紫宮。」 《藝文類聚．寵幸》：桓玄寵丁期，朝賢論事，賓客聚集，恆在背後坐，食畢，便迴盤與之，期雖被寵，而謹約不敢為非，玄臨死之日，期乃以身捍刃。 《宋書．王僧達傳》：在東宮，愛念軍人朱靈寶，及出為宣城〔太守〕，靈寶已長，僧達詐列死亡，寄宣城左永之籍，注以為己子，改名元序...僧達族子確年少，美姿容，僧達與之私款。確叔父休為永嘉太守，當將確之郡，僧達欲逼留之，確知其意，避不復往。僧達大怒，潛於所住屋後作大坑，欲誘確來別，因殺而埋之。從弟僧虔知其謀，禁呵乃止 《全上古三代秦漢三國六朝文．懺悔文》：又追尋少年，血氣方壯，習累所纏，事難排豁。淇水上宮，誠無云幾；分桃斷袖，亦足稱多 《魏書．孝文五王》：有崔延夏者，以左道與悅遊，合服仙藥松術之屬。時輕與出采芝，宿於城外小人之所。遂斷酒肉粟稻，唯食麥飯。又絕房中而更好男色。 《陳書．韓子高傳》：子高年十六，為總角，容貌美麗，狀似婦人，於淮渚附部伍寄載欲還鄉，文帝見而問之，曰：「能事我乎？」子高許諾...文帝甚寵愛之，未嘗離於左右。文帝嘗夢見騎馬登山，路危欲墯，子高推捧而升。 《情史．陳子高傳》： 陳子高，會稽山陰人也。世微賤，業織履為生。侯景亂，子高從父寓都下。是時子高年十六，尚總角，容貌艷麗，纖妍潔白，如美婦人。……陳司空霸先，時平景亂，其從子茜，以將軍出鎮吳興，子高於淮渚附部伍寄載求還鄉。茜見而大驚，問曰：「若不欲求富貴乎？盍從我！」子高許諾。……茜頗偉於器，子高不勝，嚙被，被盡裂。茜欲且止，曰：「得無創巨汝邪？」子高曰：「身是公身也，死耳，亦安敢愛？」茜益愛憐之。 《南史．長沙宣武王懿傳附韶傳》：韶昔為幼童，庾信愛之，有斷袖之歡，衣食所資，皆信所給。遇客，韶亦為信傳酒。後〔韶〕為郢州〔刺史〕，信西上江陵，途經江夏，韶接信甚薄，坐青油幕下，引信入宴，坐信別榻，有自矜色。信稍不堪，因酒酣，乃徑上韶床，踐踏肴饌，直視韶面，謂日：「官今日形容，大異近日。」時賓客滿座，韶甚慚恥 《花郎世記》：「虎林愛之為副弟，情若夫婦，自恨不為女以事之……（美室）宮主乃以允宮女玄剛侍（寳宗）公，公未嘗接，引虎林公同棲之。虎林公乃通玄剛，生女桂林，（寳宗）公乃以玄剛讓於虎林公，不自娶。宮主患之，募於宗女曰：「有能親吾子者，賞之。」宗女爭戱於（寳宗）公，皆不得。寶明宮女良明公主乃以計誘（寳宗）公通之，公始知女色。……（廉長）公愛寶宗公之美，自願為其弟。寶宗不以兄處，反事公如兄，言無不聽，情若夫婦……寶宗淡於內事，使配良明與（廉長）公混居，生子長明。」 福士慈稔. 新羅花郎研究序説 (PDF). 1993 [2023-09-09]. （原始内容存档 (PDF)于2023-10-23）. この『花郎世紀』の真偽問題については、当初は李載浩氏を代表とするような真撰とする論文が多く見られ、その後、李載浩氏に対する批判論文が権真永氏によって発表されはしたが、以後、真偽に関する議論の展開は見られない。金知見博士の御教示によると、ソウル大学を中心とする偽作説と地方大学を中心とする真作説が存し、いまもって真偽定かならぬ状態とされるが、最近では真偽はさておき、『花郎世紀」の記載を引用する論文削も多い。……1932年に鮎貝房之進氏の『雑致』第四輯として発表された「花郎孜」は、……そして、ここは物議を醸しだした所であるが、 『三国史記』列伝斯多含条・『三国遺事』栢栗寺条・竹旨郎（朝鲜语：죽지）条等により、花郎とその郎徒聞の関係を同性愛的関係と捉え、 「男色が盛に行はれ、恰も夫婦関係の如く人倫関係を生じ居たるものなり」と論じる。  《資治通鑑．太宗貞觀十七年》：太子私幸太常樂童稱心，與同臥起。道士秦英、韋靈符挾左道，得幸太子。上聞之，大怒，悉收稱心等殺之，連坐死者數人，誚讓太子甚至。太子意泰告之，怨怒逾甚，思念稱心不已，於宮中構室，立其像，朝夕奠祭，徘徊流涕。又於苑中作塚，私贈官樹碑 《资治通鉴·高宗永隆元年八月》：太子頗好聲色，與戶奴趙道生等狎昵，多賜之金帛 Traci Ardren. Ancient Maya Women. Rowman Altamira. 2002. The Dominican bishop of Chiapas, Bartolome de las Casas (1967), for example, documented institutionalized relationships among boys and young men in sixteenth-century Verapaz (Guatemala). Interestingly, a deity named Cu, Chin, Cavil, or Maran instructed men in this sexual behavior. (Casas 1967, 2:522)  Michael J. Horswell. Decolonizing the Sodomite: Queer Tropes of Sexuality in Colonial Andean Culture. University of Texas Press. 2005.  Queer/GLBT Archaeology and Anthropology. [2020-08-01]. 原始内容存档于2016-03-04. a Late Classic Mayan cave painting and fragmentary hieroplyphs dating to the 700s from Naj Tunich（英语：Naj Tunich）, Guatemala, depicting an older man and a younger man in an erotic embrace, which Dr. Karen Olsen Bruhns of SFSU's Anthropology Dept. calls "the only genuine depiction known of male-male erotic interaction" in the Americas. The younger man (right) sports what seems to be a Lunar Goddess hair lock down his back.  Tony Scupham-Bilton. A Journey Into the Mayan Underworld. The Queerstory Files. [2016-03-08]. （原始内容存档于2016-03-08）.  Sebastian Günther; Todd Lawson. Roads to Paradise: Eschatology and Concepts of the Hereafter in Islam. BRILL. 2016.  Philip Kennedy. Abu Nuwas: A Genius of Poetry. Oneworld Publications. 2012.  《一千零一夜》：The boys were beguiled by his verses and consented to his wishes, saying, ‘We hear and obey.’ So he carried them to his lodging, where they found all ready that he had set forth in his verses. They sat down and ate and drank and made merry awhile, after which they appealed to Abou Nuwas to decide which was the handsomest and most shapely of them……Presently, the wine crept to his head, drunkenness mastered him and he knew not hand from head, so that he swayed about for mirth, inclining anon to this one, to kiss him, and anon to another. Abu Nuwas, the first and foremost Islamic gay poet. [2015-10-12]. （原始内容存档于2005-12-31）.  Stefanie Lee Martin. The Role of Homosexuality in Classical Islam. University of Tennessee. 1997 [2016-03-07]. （原始内容存档于2021-01-26）. Amin soon separated himself from the company and influence of his family, both men and women, and gave himself over wholly to dissipated pleasure in the company of his eunuchs. He dressed some of these latter as girls and organized them into a group of blacks whom he named "The Ravens," and another group of whites who were called "The Grasshoppers"...She (Zubayda, al-Amin's mother) selected pretty young girls of slim stature, had their hair cut like that of boys, dressed them in jackets with tight belts, and had them appear before the young Amin  Muhammad al-Amin. [2016-03-07]. （原始内容存档于2016-03-07）.  Hasan Shuraydi. The Raven and the Falcon: Youth versus Old Age in Medieval Arabic Literature. BRILL. 2014 [2020-08-01]. （原始内容存档于2021-11-04）.  曾春娥. 中國古代女同性戀的發展歷史. [2015-10-10]. （原始内容存档于2015-04-20）.  森鴎外. 魚玄機. [2015-10-10]. （原始内容存档于2017-03-07）.  E. Michael Gerli (编). Homosexuality (PDF). Medieval Iberia: An Encyclopedia. [2015-12-03]. （原始内容 (PDF)存档于2016-03-28）. Abdar-RahmanIII,al-HakemII, Hisham II, and al-Mutamid, who openly kept male harems  Louis Crompton. Male Love and Islamic Law in Arab Spain. [2022-05-14]. （原始内容存档于2021-04-28）.  《新五代史‧王審知傳附王鏻傳》：鏻有嬖吏歸守明者，以色見幸，號歸郎 Gay Muslim heroes: Mahmud of Ghazni and Ayaz. [2015-10-12]. （原始内容存档于2015-03-05）.  Mahmud of Ghazni and Ayaz - (Gay Love Story).  《高麗史》：「庾行簡，父稟廉衛尉少卿。行簡姿美麗，穆宗嬖愛，有龍陽之寵。……知銀臺事左司郞中劉忠正，本渤海人，無他技能，亦甚寵於王。王嘗以水房人吏，分屬二人，出入騶從，僭擬無極。王不豫，行簡、忠正並直宿於內……」 Yishaq ben Mar-Saul (11th century) Spain. [2022-01-13]. （原始内容存档于2018-10-01）.  Miguel António de Freitas Boronha. Male homosexuality in Islamic normative and in the mujun literature of al-Andalus and the Maghreb between the 10th and 13th centuries (PDF). [2023-09-09]. （原始内容存档 (PDF)于2023-10-23）.  《金史．卷六三．后妃傳上．海陵嫡母徒單氏傳》：「凡諸妃位皆以侍女服男子衣冠，號『假廝兒』。有勝哥者，阿里虎與之同臥起，如夫婦。 THE HOMOSEXUAL CRUSADERS (Dec, 1967). [2015-10-11]. （原始内容存档于2015-09-05）.  Were the Knights Templar gay?. [2015-10-11]. （原始内容存档于2012-04-14）.  法國國家檔案館揭開蒙在聖殿騎士捲軸的面紗. 法廣. [2024-01-19]. （原始内容存档于2024-01-19）.  Jean Flori. Richard the Lionheart: King and Knight. 2006.  Edward II （页面存档备份，存于互联网档案馆） on glbtq.com. Retrieved 1 November 2006. 鄭麟趾. 高麗史. [2016-03-02]. （原始内容存档于2016-03-06）. 冬十月甲戌朔，置子弟衛。選年小貌美者屬焉，以代言金興慶摠之。於是洪倫、韓安、權瑨、洪寬、盧瑄等俱以寵幸常侍臥內。王性不喜色，又不能御...常自粉黛為婦人狀。先納內婢少者房中，取袱掩其面，召興慶及倫輩亂之，王從旁室穴隙視之。及心歆動，即引倫輩入臥內，使行於己如男女，更數十人乃已。由是日晏乃起，其或稱意，賞賜無算  Young‐Gwan Kima; Sook‐Ja Hahnb. Homosexuality in ancient and modern Korea (PDF). Culture, Health & Sexuality: An International Journal for Research, Intervention and Care. 2006, 8 (1) [2016-03-02]. doi:10.1080/13691050500159720. （原始内容存档 (PDF)于2016-03-10）.  《朝鮮王朝實錄·世宗實錄·十八年》：「近聞奉氏愛一宮婢召雙者，常不離左右，宮人或相言：」嬪與召雙常同寢處。「一日，召雙灑掃宮內，世子忽問：」汝信與嬪同寢乎？「召雙愕然對曰：」然。「其後頗聞奉氏酷愛召雙，暫離左右，則恨恚曰：」我雖甚愛汝，汝則不甚愛我。「召雙亦常謂人曰：」嬪之愛我，頗異於常，我甚惶恐。「召雙又與權承徽私婢端之相好，或與同寢，奉氏以私婢石加伊，常隨其後，使不得與端之同遊。先是，奉氏晨興，常使侍婢斂衾枕，自與召雙寢處以後，不復使侍婢而自斂之，又潛使其婢澣濯其衾。此事頗喧於宮中，故予與中宮召召雙而問其狀，召雙言：」去歲冬至，嬪夜召我入內，他婢皆在戶外，要我同宿，我辭之，嬪強之，不得已半脫衣入屛裏，嬪盡奪餘衣，強使入臥相戲，有如男子交合狀。」 王世貞《皇明奇事述·二馬都督 》：「天順間，馬良者，貌溫嚴，少以幼童侍青宮，既即位，有龍陽之幸。襲父職為金吾指揮使，累戰功為都指揮。」 《萬曆野獲編·英宗重夫婦》：「又有都督同知馬良者，少以姿見幸於上，與同臥起，比自南城返正，益厚遇之，馴至極品，行幸必隨，如韓嫣、張放故事。」 《明憲宗實錄》：「良姿表俊偉、性溫雅，嘗以幼童侍英廟於青宮。比長，益親暱。天順時武臣中得寵者，惟良為最。凡行幸良必從。」 White, Michael. Leonardo, the first scientist. London: Little, Brown. 2000: 95. ISBN 0316648469.  Clark, Kenneth. Leonardo da Vinci. Viking. 1988: 274.  Leonardo, ladies' man: why can't we accept that Da Vinci was gay?. the Guardian. 26 March 2021 [27 March 2021]. （原始内容存档于2022-05-11） （英语）.  "MICHELANGELO BUONARROTI" by Giovanni Dall'Orto Babilonia n. 85, January 1991, pp. 14–16 Today in Gay History: Michelangelo, Art Star. Out. 2014-03-06 [2021-10-29]. （原始内容存档于2021-10-28）.  Somewhere I read that Mughal emperor Babur was gay. Is that true?.  Babur, Emperor of Hindustan (2002). The Baburnama: Memoirs of Babur, Prince and Emperor. translated, edited and annotated by W. M. Thackston. , p. 89 Norton, Rictor (ed.) My Dear Boy:Gay Love Letters through the Centuries. Leyland Publications, San Francisco. 1998 The Gay Love Letters of Pietro Aretino. [2015-06-19]. （原始内容存档于2019-12-27）.  王世貞，《鳴鳳記》 日本男色史　戦国･江戸篇. [2015-06-19]. （原始内容存档于2019-03-29）.  武田信玄的情書. [2015-11-14]. （原始内容存档于2018-06-02）.  馮夢龍. 情史. [2015-10-07]. （原始内容存档于2014-08-04）. 伯起先生亦好外，聞有美少年，必多方招至，撫摩周恤，無所不至...有倪生者，尤先生所歡，親教之歌，使演所自編諸劇。及冠，為之娶妻，而倪容驟減。先生為吳語謔之云：「個樣新郎，特煞𥏺看。看面上肉無多。思量家公真難做，不如依舊做家婆。」時傳以為笑。  馮夢龍. 山歌（姹童）. [2016-03-05]. （原始内容存档于2017-07-07）. 張伯起先生有所歡，既婚而瘦，贈以歌云：「箇樣新郎忒煞矬，看看面上肉無多，思量家公真難做，弗如依舊做家婆。」俊絕，一時誦之。  村井長明，《利家夜話》 氏家幹人. 武士道とエロス. 講談社. 1995年. ISBN 406149239X （日语）.  'Love needs no guidance': How Shah Hussain and Madhu Laal defied social norms past and present. DAWN. 2018-04-24 [2021-11-21]. （原始内容存档于2021-11-02）.  沈德符，《萬曆野獲篇‧周解元淳樸》：「周用齋汝礪，吳之崑山人，文名籍甚。館於湖州南潯董宗伯（董份）家，賦性樸茂，幼無二色。在塾稍久，輒告歸。主人知其不堪寂寞，又不敢強留，微及龍陽子都之說，即恚怒變色，謂此禽獸盜丐所為，蓋平生未解男色也。主人素稔其憨，乃令童子善淫者，乘醉納其莖。夢中不覺，歡恰驚醒，其意愈嬲之不休，益暢適稱快。密問童子，知出主人意，乃大呼曰：「龍山（董道醇）真聖人！」數十聲不絕。明日其事傳佈。遠近怪笑。龍山為主人別號。自是遂溺於男寵，不問妍媸，必求通體。其後舉丁丑進士，竟以好外羸憊而歿。」 沈德符，《萬曆野獲篇‧項四郎》：「今上乙酉歲，有浙東人項四郎名一元者，挾貲游太學，年少美丰標。時吳興臧顧渚懋循為南監博士，與之狎。同里兵部郎吳涌瀾仕詮，亦朝夕過從，歡謔無間。臧早登第負雋聲，每入成均署，至懸球子於輿後，或時潛入曲中宴飲…… 南中人為之語曰：『誘童亦不妨，但莫近項郎。一壞兵部吳，再廢國博臧。』」 Crompton, Louis. Henry III and the Mignons. Homosexuality and Civilization. Cambridge: Harvard University Press. 2003: 328–330. ISBN 0-674-01197-X.  《先撥志始 （页面存档备份，存于互联网档案馆）》：「翰林馮銓者，涿州人，年少而美，同館頗狎之，澄江（繆昌期）為最。銓父馮盛明為遼東兵備，望風南奔。銓求援於諸君甚哀，而曲事澄江甚至。澄江每狎之同人中，銓大不堪，以此懷恨。」 《酌中志》：「馮相铨，其里（涿州）人也。少年詞林，美容公子，人多慕之。」 沈德符，《萬曆野獲篇‧卷二十一‧十俊》：「今上壬午癸未以後，選垂髫內臣之慧且麗者十餘曹，給事御前，或承恩與上同臥起，內廷皆目之為十俊……其時又有一緹帥，為穆廟初元元宰之曾孫，年少美風姿，扈上駕幸天壽山，中途遞頓，亦荷董聖卿之寵，每為同官訕笑，輒慚恧避去。」 Christopher Marlowe. [2015-06-22]. （原始内容存档于2015-06-23）.  James VI and I (1566-1625). [2015-06-19]. （原始内容存档于2015-06-19）.  Queen James and His Courtiers. [2015-06-19]. （原始内容存档于2020-11-07）.  《片倉代々記．二代重長譜》 《珂雪齋集》：「若夫分桃斷袖，極難排豁。自恨與沈約同癖，皆由遠遊，偶染此習」 《情史》：「俞進士君宣嘗言：得一小二，天下可廢郎童。得一小徐，天下可廢女子。」 《因樹屋書影》：「張瑤星語予：辛未秋，予覲先大夫於東牟，遇道人馬繡頭者，亦異人也。……自言生於正統甲子，至是約百八十餘歲矣。行素女術，所至，淫嫗鴇姏多從之遊。時孫公元化開府於登，聞而惡之；呼至將加責焉……予嘗謂道人嘯命風雷如反掌，預識休咎如列眉，傲慢公卿如觀變場，絕寒暑飢飽如化人；而獨不避穢行，與淫嫗遊，且比及頑童。曰：『中有真陰可採補也。』」 華山道士馬真一參預遼東戰事考略. [2024-02-02]. （原始内容存档于2024-02-02）.  On Caravaggio's lust, talent and power. [2015-10-06]. （原始内容存档于2021-01-08）.  Louvre Museum. Shah Abbas I and his Page. [2020-08-01]. （原始内容存档于2019-05-05）.  Muhammad Qasim- Shah Abbas I with a Page - Queer Art History. [2020-08-01]. （原始内容存档于2020-10-19）.  Richard Barnfield. [2021-11-21]. （原始内容存档于2021-11-07）.  Was A Defiant ‘Naked Fakir’ India’s Gay Icon Of The 17th Century?. [2023-11-22]. （原始内容存档于2023-11-23）.  名導保羅·范霍文新片講述修女同性戀情. [2021-11-21]. （原始内容存档于2021-11-12）.  張岱，《陶庵夢憶》：「止祥去妻子如脫屣耳，獨以孌童崽子為性命。」 張岱，《陶庵夢憶》：「蜀人張岱，陶庵其號也。少為紈絝子弟，極愛繁華，好精舍，好美婢，好孌童，好鮮衣，好美食，好駿馬，好華燈，好煙火，好梨園，好鼓吹，好古董，好花鳥，兼以茶淫橘虐，書蠹詩魔，勞碌半生，皆成夢幻。」 邵彦. 明清同性戀題材繪畫初探——從兩件中央美術學院藏畫出發. [2023-09-08]. （原始内容存档于2023-09-08）. 陳的同門王毓蓍也好孌童，與優伶王小碧情誼尤深，毓蓍殉明而死後，王小碧長年於家中設牌位供食祭奠，見《陳洪綬集》卷一，《好義人傳》，吳敢點校，浙江古籍出版社，1994年，第21頁  Louis Crompton. Homosexuality and Civilization. [2015-06-19]. （原始内容存档于2016-04-02）.  Louis XIII (1601-1643). [2015-06-19]. （原始内容存档于2015-06-20）.  男生就該喜歡陽剛的東西，例如男生！像德川家光這樣愛男色成癡，才是真男人啊. 風傳媒. [2021-11-21]. （原始内容存档于2021-11-12）.  張麟白，《浮海記》：「「有李習者，巨商也；往來日本，與夷狎，遂棄妻子，娶於夷。芝龍少年姣麗，以龍陽事之。」 張遴白《難遊錄》：「李旦者，閩之巨商也，往來日本與夷狎，遂棄妻子娶於夷。芝龍少年姣好，以龍陽事之。 計六奇，《明季南略"卷十一"鄭芝龍小傳》：「芝龍，號飛黃，福建漳州府漳鎮人，離府六十里，濱於海。」「飛黃固姣好色媚，愛之者非一商，遂與俱往」「至中途，為海盜所劫，飛黃亦隨船貨作千金，分與主寨之賊，賊嬖之。」 《檮杌閑評》第23回：「自此中外無事，皇上萬幾之暇，不近妃嬪，專與眾小內侍玩耍，日幸數人。太監王安屢諫不聽，只得私禁諸人，不得日要恩寵，有傷聖體。」 秦徵蘭《天啟宮詞一百首注》（《明宮詞》第39頁，北京古籍出版社，1987）：「御前牌子高永壽，年未弱冠，丹唇秀目，姣好如處女，宮中稱為高小姐。宴會之際，高或不與，舉座為之不歡」 抱陽生，《甲申朝事小紀‧三編卷二》 《小腆紀年》：又某氏「柳軒叢語」云：『獻賊有美僮名二孩子，時年十八，技武絕倫。嘗與黃靖南對陣，甫出戰，僮飛矢中其手。黃幾敗，怒甚，伏兵擒之。愛其勇，欲令降，僮不應。侯笑曰：「聞賊夜臥汝腹上，本鎮亦能撫汝，何不速降」？僮堅不允，絕其食死』。 《柳南隨筆》：李二哇，獻賊嬖僮也，美而勇，戰必突陣先出，鋒銳不可當。後為黃得功生擒，亦愛其美，欲與之暱，不從而死。祺芳亦有詩曰：「花底秦宮馬上飛，每番先陣突重圍。可憐拚得刀頭血，不向勤王隊裏歸」。 清·馮金伯輯《詞苑萃編》卷二二引《續軒渠錄》 以及清·謝章鋌《賭棋山莊詞話》卷二：「林鐵崖嗣環使君口吃，有小史名絮鐵，嘗共患難，絕憐愛之，不使輕見一人。一日，宋觀察琬在坐，呼之不至。觀察戲為《西江月》詞云：“閱盡古今俠女，肝腸誰得如他。兒家郎罷太心多。金屋何須重鎖。　羞說餘桃往事，憐卿勇過龐娥。千呼萬喚出來麼？君曰期期不可。”眾皆大笑。」 Milton, John. [2015-08-28]. （原始内容存档于2015-05-21）.  高宇泰《雪交亭正氣錄》：「孔四，紹興人。父選四川主簿，沒於京，失身為優；與勳衛常守經狎。經，鳳陽人，工書畫。 張岱《石匱書後集·義人列傳》：「孔四郎，紹興人也，因父選四川主簿未任歿於京，遂失身小唱。與鳳陽勳衛常。」守經交厚，守經家富饒，闖賊追官藏，守經夾三夾，孔四郎曰：“財不救死，要錢何用。”盡出其家財，以救守經，守經得免。比賊闖歸，以各官同諸勳皆斬。賊將官撫民見四郎美，留帳下。一日，撫民醉歸，四郎趁其寢以刀刺之，誤中其股，賊大喊，四郎乃持刀罵曰：“我與常君情告骨肉，誓同生死，恨不得，汝萬段為常君斬仇，事不就，吾何生為。”遂自刎死。” 鄒奕，《啟禎野乘．卷十三》：「巾幗懷貞猶稱士行，況四郎實男子耶？名之義士，誰曰不贈？況今日舉世人盡婦女矣，即謂四郎為從一而終之淑媛可也” Green, Robert A. Lully, Jean-Baptiste. glbtq.com. 2002 [2007-08-16]. （原始内容存档于2007-10-11）.  邵彦. 明清同性戀題材繪畫初探——從兩件中央美術學院藏畫出發. [2023-09-08]. （原始内容存档于2023-09-08）. 據說他早年在沈顥和龔鼎孳家中都充當過孌童……他重要的藝術才能和淫邪罪名是善畫春宮畫，包括男色春宮：“時時拈筆作春宵秘戲之圖”，“畫春圖以導人之淫⋯⋯所寫春宮過於精妙”，“屢貌蕃夫人觀書之影，與周小史割袖之圖，觀想精微，通神入妙，使人驚以為老蓮復出，仇英重來。  王振宇. 大汕其人之文献学考证. [2023-09-08]. （原始内容存档于2023-09-08）. 考學界對大汕之爭議，其中不可忽略的部分中，一定有大汕涉嫌具有同性戀情結一事。公開提出這一觀點的，同樣是潘耒，亦在其《救狂砭語》中……依上文所述，其畫《迦陵填詞圖》之行為，至少表現出了其不排斥同性戀之情愫，這是可以肯定的。而考時賢對《迦陵填詞圖》之題詠，時人，至少是文化界人士，對同性戀的態度是開放，甚至認可的。 ……故那個時候大汕所表現出來的同性戀情結，或是因時事所逼，或是因為真有其好。總之，這種情結的出現是可能的  《秦鬟樓談錄》：「石濂名大汕，本蘇人，徐氏子。幼無行，為畫師沈朗倩外嬖。沈以畫名於時，石濂亦師其技，龔芝麓鼎孽一見大激賞之，棄沈而從龔，言者仍謂以色事也。」 姜伯勤. 大汕大師與禪宗在澳門及南海的流播. 大汕確實有許多驚世駭俗的狂放行爲。潘耒指責他說: “汝臂帶金鐲，汝徒亦帶金鐲，汝常衣紅衫，著紅褂，豈非人妖乎! ”大汕甚至在回覆潘耒的短扎中，解嘲而兼辯解說: “茶坊酒肆爲佛事，柳巷花街作道場”，他的出格行爲早已與僧戒相悖，但他自認爲是“逆行菩薩”，是“過量境界”，從而把他的“俗世化”的思想風格推向了極致。……大汕出洋之所以引起軒然大波，一則是由於與潘耒諸人在利益分沾方面發生衝突。如余季豫先生指出，《援鶉堂筆記》四六，有論潘耒向大汕索賕事……陳垣先生《釋氏疑年錄》有云: “其專政《五燈會元》者(按指在天王碑問題上)，則有吳僧大汕之《證僞錄》，潘耒乃以惡大汕故而並惡其言，亦非平情之論”  陳清茂. 巨洋寒雨滿征帆 到岸初春著夏衫--大汕和尚及其《海外紀事》之航海書寫. 人文與社會學報. 大汕和尚一生行徑既具傳奇色彩，也頗受爭議，遁入空門卻又心繫俗世，評價不一：或云大汕和尚是粵中大德高僧，精擅佛學、詩學、書畫、曆數；或云大汕和尚不剃度、不誦經、不戒葷色、混跡法門，竊用他人詩畫，實為欺世盜名之妖僧……潘耒曾投刺長壽寺，或許因未受到禮遇，因而寄書詈責大汕和尚。潘耒將自己及其他人的批判書信，彙集為《救狂砭語》，刊刻於世，全力攻擊大汕和尚的怪異行止……潘耒等人對大汕和尚的尖鋭批評，除了部分合於事實外，其他則尚有討論餘地。  Aphra Behn （页面存档备份，存于互联网档案馆） on glbtq.com. Retrieved 12 November 2006. Who's who in Gay and Lesbian History: From Antiquity to World War II. [2015-06-10]. （原始内容存档于2015-06-11）.  Aldrich, Robert; Wotherspoon, Garry, Who's Who in Contemporary Gay and Lesbian History, Routledge: 320-2, 2002, ISBN 0415291615  看到美少年不喜歡的，就不是男人！古代日本將軍的美男花名冊，令人瞠目結舌. [2023-10-23]. （原始内容存档于2021-04-20）.  Cesati, Franco. The twillight of the dynasty. Monica Fintoni, Andrea Paoletti (编). The Medici: Story of a European Dynasty. La Mandragora s.r.l. 2005: 131–132. ISBN 8885957374.  鄭燮，《板橋自敘》：「余好色，尤喜餘桃口齒，椒風弄兒之戲」 Frederick the Great (1712-1786). Gay Influence. [2021-11-21]. （原始内容存档于2021-11-14）.  袁枚，《隨園詩話》 蔣敦復《隨園軼事》：「先生（袁枚）昵桂官，一日尋春揚州，與桂偕行...先生時年六十，行市中不扶杖，而桂為之挽手。市中人觀而羡之，目為神仙焉。」「先生好男色，如桂官、華官、曹玉田輩，不一而足。而有名金鳳者，其最愛也，先生出門必與鳳俱。」 許佑生. 同志族譜之【天荒地老】. 台北: 開心陽光. 1996年12月. ISBN 9579931445 （中文（繁體））.  Why art historians debate Strawberry Hill House architect's sexuality and why it even matters. 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