_Ach._, 144, and _Mousa Paidike_, 130.

[127] See Sir William Hamilton's _Vases_.

[128] Lysias, according to Suidas, was the author of five erotic
epistles adressed to young men.

[129] See Aristoph., _Plutus_, 153-159; _Birds_, 704-707. Cp. _Mousa
Paidike_, 44, 239, 237. The boys made extraordinary demands upon their
lovers' generosity. The curious tale told about Alcibiades points in
this direction. In Crete they did the like, but also set their lovers to
execute difficult tasks, as Eurystheus imposed the twelve labours on
Herakles.

[130] Page 29.

[131] _Mousa Paidike_, 8: cp. a fragment of Crates, _Poetae Comici_,
Didot, p. 83.

[132] _Comici Graeci_, Didot, pp. 562, 31, 308.

[133] It is curious to compare the passage in the second _Philippic_
about the youth of Mark Antony with the story told by Plutarch about
Alcibiades, who left the custody of his guardians for the house of
Democrates.

[134] See both _Lysias against Simon_ and _AEschines against Timarchus_.

[135] _Peace_, line 11; compare the word _Pallakion_ in Plato, _Comici
Graeci_, p. 261.

[136] Diog. Laert., ii. 105.

[137] Plato's _Phaedo_, p. 89.

[138] _Orat. Attici_, vol. ii. p. 223.

[139] See Herodotus. Max. Tyr. tells the story (_Dissert._, xxiv, 1) in
detail. The boy's name was Actaeon, wherefore he may be compared, he
says, to that other Actaeon who was torn to death by his own dogs.

[140] 153.

[141] _Symp._, 217.

[142] _Phaedr._, 256.

[143] Page 17. My quotations are made from Dobson's _Oratores Attici_,
vol. xii., and the references are to his pages.

[144] Page 30.

[145] Page 67.

[146] Page 67.

[147] Page 59.

[148] Page 75.

[149] Page 78.

[150] AEchines, p. 27, apologises to Misgolas, who was a man, he says, of
good breeding, for being obliged to expose his early connection with
Timarchus. Misgolas, however, is more than once mentioned by the comic
poets with contempt as a notorious rake.

[151] See _Pol._, ii. 7, 5; ii. 6, 5; ii. 9, 6.

[152] The advocates of paiderastia in Greece tried to refute the
argument from animals (_Laws_, p. 636 B; cp. _Daphnis and Chloe_, lib.
4, what Daphnis says to Gnathon) by the following considerations: Man is
not a lion or a bear. Social life among human beings is highly
artificial; forms of intimacy unknown to the natural state are therefore
to be regarded, like clothing, cooking of food, houses, machinery, &c.,
as the invention and privilege of rational bein