nd Greek love extinguished at Chaeronea--The
Idyllists--Lucian's _Amores_--Greek poets never really gross--_Mousa
Paidike_--Philostratus' _Epistolai Erotikai_--Greek Fathers on
paiderastia.

XVII. The deep root struck by paiderastia in
Greece--Climate--Gymnastics--Syssitia--Military life--Position of Women:
inferior culture; absence from places of resort--Greek leisure.

XVIII. Relation of paiderastia to the fine arts--Greek sculpture wholly
and healthily human--Ideals of female deities--Paiderastia did not
degrade the imagination of the race--Psychological analysis underlying
Greek mythology--The psychology of love--Greek mythology fixed before
Homer--Opportunities enjoyed by artists for studying women--Anecdotes
about artists--The aesthetic temperament of the Greeks, unbiased by
morality and religion, encouraged paiderastia--_Hora_--Physical and
moral qualities admired by a Greek--Greek ethics were
aesthetic--_Sophrosyne_--Greek religion was aesthetic--No notion of
Jehovah--Zeus and Ganymede.

XIX. Homosexuality among Greek women--Never attained to the same dignity
as paiderastia.

XX. Greek love did not exist at Rome--Christianity--Chivalry--The _modus
vivendi_ of the modern world.

A PROBLEM IN GREEK ETHICS.

I.

For the student of sexual inversion, ancient Greece offers a wide field
for observation and reflection. Its importance has hitherto been
underrated by medical and legal writers on the subject, who do not seem
to be aware that here alone in history have we the example of a great
and highly-developed race not only tolerating homosexual passions, but
deeming them of spiritual value, and attempting to utilise them for the
benefit of society. Here, also, through the copious stores of literature
at our disposal, we can arrive at something definite regarding the
various forms assumed by these passions, when allowed free scope for
development in the midst of refined and intellectual civilisation. What
the Greeks called paiderastia, or boy-love, was a phenomenon of one of
the most brilliant periods of human culture, in one of the most highly
organised and nobly active nations. It is the feature by which Greek
social life is most sharply distinguished from that of any other people
approaching the Hellenes in moral or mental distinction. To trace the
history of so remarkable a custom in their several communities, and to
ascertain, so far as this is possible, the ethical feeling of the Greeks
up