derastia. Parmenides, whose life, like that of
Pythagoras, was accounted peculiarly holy, loved his pupil Zeno.[90]
Pheidias loved Pantarkes, a youth of Elis, and carved his portrait in
the figure of a victorious athlete at the foot of the Olympian Zeus.[91]
Euripides is said to have loved the adult Agathon Lysias, Demosthenes,
and AEschines, orators whose conduct was open to the most searching
censure of malicious criticism, did not scruple to avow their love.
Socrates described his philosophy as the science of erotics. Plato
defined the highest form of human existence to be "philosophy together
with paiderastia," and composed the celebrated epigrams on Aster and on
Agathon. This list might be indefinitely lengthened.

XIII.

Before proceeding to collect some notes upon the state of paiderastia at
Athens, I will recapitulate the points which I have already attempted to
establish. In the first place, paiderastia was unknown to Homer.[92]
Secondly, soon after the heroic age, two forms of paiderastia appeared
in Greece--the one chivalrous and martial, which received a formal
organisation in the Dorian states; the other sensual and lustful which,
though localised to some extent at Crete, pervaded the Greek cities
like a vice. Of the distinction between these two loves the Greek
conscience was well aware, though they came in course of time to be
confounded. Thirdly, I traced the character of Greek love, using that
term to indicate masculine affection of a permanent and enthusiastic
temper, without further ethical qualification, in early Greek history
and in the institutions of the Dorians. In the fourth place, I showed
what kind of treatment it received at the hands of the elegiac, lyric,
and tragic poets.

* * * * *

It now remains to draw some picture of the social life of the Athenians
in so far as paiderastia is concerned, and to prove how Plato was
justified in describing Attic customs on this point as qualified by
important restriction and distinction.

* * * * *

I do not know a better way of opening this inquiry, which must by its
nature be fragmentary and disconnected, than by transcribing what Plato
puts into the mouth of Pausanias in the _Symposium_.[93] After observing
that the paiderastic customs of Elis and Boeotia involved no perplexity,
inasmuch as all concessions to the god of love were tolerated, and that
such customs did not exis