1. Introduction

2. The Political Ganymede

2.1 Political (In)Credibility: La hermosa Alfreda (1598-1600) as Forewarning of Artistic and Privados’ Deception

2.2 Political Liaisons: Lope de Vega’s Las mujeres sin hombres (1613-18) as Metaphor of Habsburg Dynastic Marriages

2.3 Political Education: Advising a Young King in Lope de Vega’s La mayor victoria (1615-1624)

2.4 A Political Hunt for Ganymede: Queer Space and Juan Ruiz de Alarcon’s Los favores del mundo (c. 1616?-1617)

3. The Moral/Religious Ganymede

3.1 A Moral Dilemma: Early Modern Mythographers and the Case of Lope de Vega’s La escolastica celosa (1596-1602)

3.2 “Claiming” the Moral High Ground: Tirso de Molina’s Religious La mejor espigadera (1614) and the Joys of the Pagan

3.3 Loose Morals: Andres de Claramonte’s La ciudad sin Dios, o El inobediente (1652) and the Insertion of Ganymede

3.4 Zipper Moral: The Multifaceted Character of Ismael in Tirso de Molina’s La prudencia en la mujer (1634)

4. The Sexual Ganymede

4.1 Early Modern Sexual (Mis)Conduct: Ganymede Through his Escapades

4.2 Sexual Minorities: Sodomites and Incest in Lope de Vega’s Adonis y Venus (1597-1603) and its Forgotten Interlude

4.3 Sexual Ambiguity: Cross-Dressed Same-Sex Desires in Lope de Vega’s El gallardo catalan (1599-1603)

4.4 Sexual Tension: Reconstructing and Re-Interpreting a “Feminine” Ganymede in Ana Caro’s Valor, agravio y mujer (c. 1635)

5. Epilogue