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So far I have felt no doubt or even hesitation in saying what I have said
about the decorous conduct and modest behaviour of the young ; but in regard
to the topic now to be introduced I am of two opinions and two minds, and I
incline now [p. 55] this way, now that, as though on a balance,
being unable to settle down on either side ; and a feeling of great
reluctance possesses me, whether to introduce or to avoid the subject. Still
I must venture to speak of it. What is it then ? It is the question whether
boys' admirers are to be permitted to associate with them and pass their
time with them, or whether, on the contrary, they should be kept away and
driven off from association with the youth. For when I have regard to those
uncompromising fathers, harsh and surly in their manner, who think the
society of admirers an intolerable outrage to their sons, I feel cautious
about standing as its sponsor and advocate. But again, when I think of
Socrates, Plato, Xenophon, Aeschines, Cebes, and that whole band of men who
sanctioned affection between men, and thus guided the youth onward to
learning, leadership, and virtuous conduct, I am of a different mind again,
and am inclined to emulate their example. Euripides 1 gives testimony in
their favour when he says : Among mankind another love exists, That of an
upright, chaste, and noble soul. Nor may we omit the remark of Plato 2
wherein jest and seriousness are combined. For he says that those who have
acquitted themselves nobly ought to have the right to kiss any fair one they
please. Now we ought indeed to drive away those whose desire is for mere
outward beauty, but to admit without reserve those who are lovers of the
soul. And while the sort of love prevailing at Thebes and in Elis is to be
avoided, as well as the so-called
[p. 57] kidnapping in Crete, that which is found at Athens and in
Lacedaemon is to be emulated.