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ments; for they love not boys, but intelligent beings whose reason is beginning to be developed, much about the time at which their beards begin to grow. And in choosing them as their companions they mean to be faithful to them, and pass their whole life in company with them, not to take them in their inexperience, and deceive them, and play the fool with them, or run away from one to another of them. But the love of young boys should be forbidden by law, because their future is uncertain; they may turn out good or bad, either in body or soul, and much noble enthusiasm may be thrown away upon them; in this matter the good are a law to themselves, and the coarser sort of lovers ought to be restrained by force, as we restrain or attempt to restrain them from fixing their affections on women of free birth."

These long quotations from a work accessible to every reader may require apology. My excuse for giving them must be that they express in pure Athenian diction a true Athenian view of this matter. The most salient characteristics of the whole speech are, first, the definition of a code of honour, distinguishing the nobler from the baser forms of paiderastia; secondly, the decided preference of male over female love; thirdly, the belief in the possibility of permanent affection between paiderastic friends; and, fourthly, the passing allusion to rules of domestic surveillance under which Athenian boys were placed. To the first of these points I shall have to return on another occasion. With regard to the second, it is sufficient for the present purpose to remember that free Athenian women were comparatively uneducated and uninteresting, and that the hetairai had proverbially bad manners. While men transacted business and enjoyed life in public, their wives and daughters stayed in the seclusion of the household, conversing to a great extent with slaves, and ignorant of nearly all that happened in the world around them. They were treated throughout their lives as minors by the law, nor could they dispose by will of more than the worth of a bushel of barley. It followed that marriages at Athens were usually matches of arrangement between the fathers of the bride and the bridegroom, and that the motives which induced a man to marry were less the desire for companionship than the natural wish for children and a sense of duty to the country.^[1] Demosthenes, in his speech against Neæra, declares:^[2] "We have courtesans for our pleasures, concubines for the requirements of the body, and wives for the procreation of lawful issue." If he had been speaking at a drinking-party, instead of before a jury, he might have added, "and young men for intellectual companions."

1. See the curious passages in Plato, Symp., p. 192; Plutarch, Erot., p. 751; and Lucian, Amores, c. 38.
2. Quoted by Athen, xiii. 573 B.

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