figures, or to which sensibilities resulting from same-sex attraction are excluded from literary and artistic consideration of important works, and so on. As well as that, an opposite situation is possible in the modern society: some LGBT-supportive researchers stick to the homosexual theories, excluding other possibilities. However, many, especially in the academic world, regard the use of modern labels as problematic, owing to differences in the ways that different societies constructed sexual orientation identities and to the connotations of modern words like queer. For example, in many societies same-sex sex acts were expected, or completely ignored, and no identity was constructed on their basis at all. Other academics acknowledge that, for example, even in the modern day not all men who have sex with men identify with any of the modern related terms, and that terms for other modern constructed or medicalized identities (such as nationality or disability) are routinely used in anachronistic contexts as mere descriptors or for ease of modern understanding; thus they have no qualms doing the same for sexual orientation. Academic works usually specify which words will be used and in which context. Readers are cautioned to avoid making assumptions about the identity of historical figures based on the use of the terms mentioned above. Ancient Greece Greek men had great latitude in their sexual expression, but their wives were severely restricted and could hardly move about the town unsupervised if she was old enough that people would ask whose mother she was, not whose wife she was. Men could also seek adolescent boys as partners as shown by some of the earliest documents concerning same-sex pederastic relationships, which come from Ancient Greece. Though slave boys could be bought, free boys had to be courted, and ancient materials suggest that the father also had to consent to the relationship. Such relationships did not replace marriage between man and woman, but occurred before and during the marriage. A mature man would not usually have a mature male mate (though there were exceptions, among whom Alexander the Great); he would be the erastes (lover) to a young eromenos (loved one). Dover suggests that it was considered improper for the eromenos to feel desire, as that would not be masculine. Driven by desire and admiration, the erastes would devote himself unselfishly by providing all the education his eromenos required to thrive in society. In recent times, Dover's theory suggests