fact,
devoid of chivalrous feeling, good taste, and honour. About his
behaviour as a youth, Xenophon writes: "With Ariaeus, the barbarian,
because this man was partial to handsome youths, he became extremely
intimate while he was still in the prime of adolescence; moreover, he
had Tharypas for his beloved, he being beardless and Tharypas a man
with a beard." His crime seems to have been that he prostituted himself
to the barbarian Ariaeus in order to advance his interest, and, probably
with the same view, flattered the effeminate vanity of an elder man by
pretending to love him out of the right time or season. Plutarch
(_Pyrrhus_) mentions this Tharypas as the first to introduce Hellenic
manners among the Molossi.

When more than one lover was admitted, the guilt was aggravated. "It
will then be manifest that he has not only acted the strumpet, but that
he has been a common prostitute. For he who does this indifferently, and
with money, and for money, seems to have incurred that designation."
Thus the question finally put to the Areopagus, in which court the case
against Timarchus was tried, ran as follows, in the words of
AEschines:[146] "To which of these two classes will you reckon
Timarchus--to those who have had a lover, or to those who have been
prostitutes?" In his rhetorical exposition, AEschines defines the true
character of the virtuous _Eromenos_. Frankly admitting his own
partiality for beautiful young men, he argues after this fashion:[147]
"I do not attach any blame to love. I do not take away the character of
handsome lads. I do not deny that I have often loved, and had many
quarrels and jealousies in this matter. But I establish this as an
irrefutable fact, that, while the love of beautiful and temperate youths
does honour to humanity and indicates a generous temper, the buying of
the person of a free boy for debauchery is a mark of insolence and
ill-breeding. To be loved is an honour: to sell yourself is a disgrace."
He then appeals to the law which forbade slaves to love, thereby
implying that this was the privilege and pride of free men. He alludes
to the heroic deed of Aristogeiton and to the great example of Achilles.
Finally, he draws up a list of well-known and respected citizens whose
loves were notorious, and compares them with a parallel list of persons
infamous for their debauchery. What remains in the peroration to this
invective traverses the same ground. Some phrases may be quoted which
i