A Problem in Greek Ethics Part 3

At this point it may be as well to mention a few ill.u.s.trious names which, to the student of Greek art and literature, are indissolubly connected with paiderastia. 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 l.u.s.tful 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 inst.i.tutions 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 Botia involved no perplexity, inasmuch as all concessions to the G.o.d of love were tolerated, and that such customs did not exist in any despotic states, he proceeds to Athens.

"There is yet a more excellent way of legislating about them, which is our own way; but this, as I was saying, is rather perplexing.

For observe that open loves are held to be more honourable than secret ones, and that the love of the n.o.blest and highest, even if their persons are less beautiful than others, is especially honourable. Consider, too, how great is the encouragement which all the world gives to the lover; neither is he supposed to be doing anything dishonourable; but if he succeeds he is praised, and if he fail he is blamed. And in the pursuit of his love, the custom of mankind allows him to do many strange things, which philosophy would bitterly censure if they were done from any motive of interest or wish for office or power. He may pray and entreat, and supplicate and swear, and be a servant of servants, and lie on a mat at the door; in any other case friends and enemies would be equally ready to prevent him, but now there is no friend who will be ashamed of him and admonish him, and no enemy will charge him with meanness or flattery; the actions of a lover have a grace which enn.o.bles them, and custom has decided that they are highly commendable, and that there is no loss of character in them; and what is strangest of all, he only may swear or forswear himself (this is what the world says), and the G.o.ds will forgive his transgression, for there is no such thing as a lover's oath. Such is the entire liberty which G.o.ds and men have allowed the lover, according to the custom which prevails in our part of the world.

From this point of view a man fairly argues that in Athens to love and to be loved is held to be a very honourable thing. But when there is another regime, and parents forbid their sons to talk with their lovers, and place them under a tutor's care, and their companions and equals cast in their teeth anything of this sort which they may observe, and their elders refuse to silence the reprovers, and do not rebuke them; any one who reflects on all this will, on the contrary, think that we hold these practices to be most disgraceful. But the truth, as I imagine, and as I said at first, is, that whether such practices are honourable or whether they are dishonourable is not a simple question; they are honourable to him who follows them honourably, dishonourable to him who follows them dishonourably. There is dishonour in yielding to the evil, or in an evil manner; but there is honour in yielding to the good, or in an honourable manner. Evil is the vulgar lover who loves the body rather than the soul, and who is inconstant because he is a lover of the inconstant, and, therefore, when the bloom of youth, which he was desiring, is over, takes wing and flies away, in spite of all his words and promises; whereas the love of the n.o.ble mind, which is one with the unchanging, is lifelong."

Pausanias then proceeds, at considerable length, to describe how the customs of Athens required deliberate choice and trial of character as a condition of honourable love; how it repudiated hasty and ephemeral attachments, and engagements formed with the object of money-making or political aggrandis.e.m.e.nt; how love on both sides was bound to be disinterested, and what accession both of dignity and beauty the pa.s.sion of friends obtained from the pursuit of philosophy, and from the rendering of mutual services upon the path of virtuous conduct.

This sufficiently indicates, in general terms, the moral atmosphere in which Greek love flourished at Athens. In an earlier part of his speech Pausanias, after dwelling upon the distinction between the two kinds of Aphrodite, heavenly and vulgar, describes the latter in a way which proves that the love of boys was held to be ethically superior to that of women.[94]

"The Love who is the offspring of the common Aphrodite is essentially common, and has no discrimination, being such as the meaner sort of men feel, and is apt to be of women as well as of youths, and is of the body rather than the soul; the most foolish beings are the objects of this love, which desires only to gain an end, but never thinks of accomplis.h.i.+ng the end n.o.bly, and therefore does good and evil quite indiscriminately. The G.o.ddess who is his mother is far younger than the other, and she was born of the union of the male and female, and partakes of both."

Then he turns to the Uranian love.

"The offspring of the heavenly Aphrodite is derived from a mother in whose birth the female has no part. She is from the male only; this is that love which is of youths, and the G.o.ddess being older, has nothing of wantonness. Those who are inspired by this love turn to the male, and delight in him who is the most valiant and intelligent nature; any one may recognise the pure enthusiasts in the very character of their attachments; 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 pa.s.s 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 n.o.ble enthusiasm may be thrown away upon them; in this matter the good are a law to themselves, and the coa.r.s.er 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, distinguis.h.i.+ng the n.o.bler 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 pa.s.sing 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 companions.h.i.+p than the natural wish for children and a sense of duty to the country.[95] Demosthenes, in his speech against Neaera, declares:[96] "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."

The fourth point which I have noted above requires more ill.u.s.tration, since its bearing on the general condition of Athenian society is important. Owing to the prevalence of paiderastia, a boy was exposed in Athens to dangers which are comparatively unknown in our great cities, and which rendered special supervision necessary. It was the custom for fathers, when they did not themselves accompany their sons,[97] to commit them to the care of slaves chosen usually among the oldest and most trustworthy. The duty of the attendant guardian was not to instruct the boy, but to preserve him from the addresses of importunate lovers or from such a.s.saults as Peisthetaerus in the _Birds_ of Aristophanes describes.[98] He followed his charge to the school and the gymnasium, and was responsible for bringing him home at the right hour. Thus at the end of the _Lysis_ we read:[99]--

"Suddenly we were interrupted by the tutors of Lysis and Menexenus; who came upon us like an evil apparition with their brothers, and bade them go home, as it was getting late. At first, we and the bystanders drove them off; but afterwards, as they would not mind, and only went on shouting in their barbarous dialect, and got angry, and kept calling the boys--they appeared to us to have been drinking rather too much at the Hermaea, which made them difficult to manage--we fairly gave way and broke up the company."

In this way the daily conduct of Athenian boys of birth and good condition was subjected to observation; and it is not improbable that the charm which invested such lads as Plato portrayed in his _Charmides_ and _Lysis_ was partly due to the self-respect and self-restraint generated by the peculiar conditions under which they pa.s.sed their life.

Of the way in which a Greek boy spent his day, we gain some notion from two pa.s.sages in Aristophanes and Lucian. The Dikaios Logos[100] tells that--

"in his days, when justice flourished and self-control was held in honour, a boy's voice was never heard. He walked in order with his comrades of the same quarter, lightly clad even in winter, down to the school of the harp-player. There he learned old-fas.h.i.+oned hymns to the G.o.ds, and patriotic songs. While he sat, he took care to cover his person decently; and when he rose, he never forgot to rub out the marks which he might have left upon the dust lest any man should view them after he was gone. At meals he ate what was put before him, and refrained from idle chattering. Walking through the streets, he never tried to catch a pa.s.ser's eye or to attract a lover. He avoided the shops, the baths,[101] the Agora, the houses of Hetairai.[102] He reverenced old age and formed within his soul the image of modesty. In the gymnasium he indulged in fair and n.o.ble exercise, or ran races with his comrades among the olive-trees of the Academy."

The Adikos Logos replies by pleading that this temperate sort of life is quite old-fas.h.i.+oned; boys had better learn to use their tongues and bully. In the last resort he uses a clinching _argumentum ad juvenem_.[103]

Were it not for the beautiful and highly-finished portraits in Plato, to which I have already alluded, the description of Aristophanes might be thought a mere ideal; and, indeed, it is probable that the actual life of the average Athenian boy lay mid-way between the courses prescribed by the Dikaios and the Adikos Logos.

Meanwhile, since Euripides, together with the whole school of studious and philosophic speculators, are aimed at in the speeches of the Adikos Logos, it will be fair to adduce a companion picture of the young Greek educated on the athletic system, as these men had learned to know him. I quote from the _Autolycus_, a satyric drama of Euripides:--

"There are a myriad bad things in h.e.l.las, but nothing is worse than the athletes. To begin with, they do not know how to live like gentlemen, nor could they if they did; for how can a man, the slave of his jaws and his belly, increase the fortune left him by his father? Poverty and ill-luck find them equally incompetent. Having acquired no habits of good living, they are badly off when they come to roughing it. In youth they s.h.i.+ne like statues stuck about the town, and take their walks abroad; but when old age draws nigh, you find them as threadbare as an old coat. Suppose a man has wrestled well, or runs fast, or has hurled a quoit, or given a black eye in fine style, has he done the State a service by the crowns he won? Do soldiers fight with quoits in hand, or without the press of s.h.i.+elds can kicks expel the foeman from the gate?

n.o.body is fool enough to do these things with steel before his face. Keep, then, your laurels for the wise and good, for him who rules a city well, the just and temperate, who by his speeches wards off ill, allaying wars and civil strife. These are the things for cities, yea, and for all Greece to boast of."

Lucian represents, of course, a late period of Attic life. But his picture of the perfect boy completes, and in some points supplements, that of Aristophanes. Callicratidas, in the _Dialogue on Love_, has just drawn an unpleasing picture of a woman, surrounded in a fusty boudoir with her rouge-pots and cosmetics, perfumes, paints, combs, looking-gla.s.ses, hair-dyes, and curling irons. Then he turns to praise boys:[104]

"How different is the boy! In the morning, he rises from his chaste couch, washes the sleep from his eyes with cold water, puts on his chlamys,[105] and takes his way to the school of the musician or the gymnast. His tutors and guardians attend him, and his eyes are bent upon the ground. He spends the morning in studying the poets and philosophers, in riding, or in military drill. Then he betakes himself to the wrestling-ground, and hardens his body with noontide heat and sweat and dust. The bath follows and a modest meal. After this he returns for awhile to study the lives of heroes and great men. After a frugal supper sleep at last is shed upon his eyelids."

Such is Lucian's sketch of the day spent by a young Greek at the famous University of Athens. Much is, undoubtedly, omitted; but enough is said to indicate the simple occupations to which an Athenian youth, capable of inspiring an enthusiastic affection, was addicted. Then follows a burst of rhetoric, which reveals, when we compare it with the dislike expressed for women, the deeply-seated virile nature of Greek love.

"Truly he is worthy to be loved. Who would not love Hermes in the palaestra, or Phbus at the lyre, or Castor on the racing-ground?

Who would not wish to sit face to face with such a youth, to hear him talk, to share his toils, to walk with him, to nurse him in sickness, to attend him on the sea, to suffer chains and darkness with him if need be? He who hated him should be my foe, and who so loved him should be loved by me. At his death I would die; one grave should cover us both; one cruel hand cut short our lives!"

In the sequel of the dialogue Lucian makes it clear that he intends these raptures of Callicratidas to be taken in great measure for romantic boasting. Yet the fact remains that, till the last, Greek paiderastia among the better sort of men implied no effeminacy.

Community of interest in sport, in exercise, and in open-air life rendered it attractive.[106]

"Son of Eudiades, Euphorion, After the boxing-match, in which he beat, With wreaths I crowned, and set fine silk upon, His forehead and soft blossoms honey-sweet; Then thrice I kissed him all beblooded there; His mouth I kissed, his eyes, his every bruise; More fragrant far than frankincense, I swear.

Was the fierce chrism that from his brows did ooze."

"I do not care for curls or tresses Displayed in wily wildernesses; I do not prize the arts that dye A painted cheek with hues that fly: Give me a boy whose face and hand Are rough with dust or circus-sand, Whose ruddy flesh exhales the scent Or health without embellishment: Sweet to my sense is such a youth, Whose charms have all the charm of truth: Leave paints and perfumes, rouge, and curls, To lazy, lewd Corinthian girls."

The palaestra was the place at Athens where lovers enjoyed the greatest freedom. In the _Phaedrus_ Plato observes that the attachment of the lover for a boy grew by meetings and personal contact[107] in the gymnasiums and other social resorts, and in the _Symposium_ he mentions gymnastic exercises, with philosophy, and paiderastia, as the three pursuits of freemen most obnoxious to despots. aeschines, again describing the manners of boy-lovers in language familiar to his audience, uses these phrases: "having grown up in gymnasium and games,"

and "the man having been a noisy haunter of gymnasiums, and having been the lover of mult.i.tudes." Aristophanes, also, in the _Wasps_,[108]

employs similar language: "and not seeking to go revelling around in exercising grounds." I may compare Lucian, _Amores_, cap. 2, "you care for gymnasiums and their sleek oiled combatants," which is said to a notorious boy-lover. Boys and men met together with considerable liberty in the porches, peristyles and other adjuncts to an Attic wrestling-ground; and it was here, too, that sophists and philosophers established themselves, with the certainty of attracting a large and eager audience for their discussions. It is true that an ancient law forbade the presence of adults in the wrestling-grounds of boys; but this law appears to have become almost wholly obsolete in the days of Plato. Socrates, for example, in the _Charmides_, goes down immediately after his arrival from the camp at Potidaea into the palaestra of Taureas to hear the news of the day, and the very first question which he asks his friends is whether a new beauty has appeared among the youths.[109]

So again in the _Lysis_, Hippothales invites Socrates to enter the private palaestra of Miccus, where boys and men were exercising together on the feast-day of Hermes.[110] "The building," he remarks, "is a newly-erected palaestra, and the entertainment is generally conversation, to which you are welcome." The scene which immediately follows is well known to Greek students as one of the most beautiful and vivid pictures of Athenian life. One group of youths are sacrificing to Hermes; another are casting dice in a corner of the dressing-room. Lysis himself is "standing among the other boys and youths, having a crown upon his head, like a fair vision, and not less worthy of praise for his goodness than for his beauty." The modesty of Lysis is shown by the shyness which prevents him joining Socrates' party until he has obtained the company of some of his young friends. Then a circle of boys and men is formed in a corner of the court, and a conversation upon friends.h.i.+p begins.

Hippothales, the lover of Lysis, keeps at a decorous distance in the background. Not less graceful as a picture is the opening of the _Charmides_. In answer to a question of Socrates, the frequenters of the palaestra tell him to expect the coming of young Charmides. He will then see the most beautiful boy in Athens at the time: "for those who are just entering are the advanced guard of the great beauty of the day, and he is likely to be not far off." There is a noise and a bustle at the door, and while the Socratic party continues talking Charmides enters.

The effect produced is overpowering:[111]--

"You know, my friend, that I cannot measure anything, and of the beautiful I am simply such a measure as a white line is of chalk; for almost all young persons appear to be beautiful in my eyes. But at that moment when I saw him coming in, I confess that I was quite astonished at his beauty and his stature; all the world seemed to be enamoured of him; amazement and confusion reigned when he entered; and a troop of lovers followed him. That grown-up men like ourselves should have been affected in this way was not surprising, but I observed that there was the same feeling among the boys; all of them, down to the very least child, turned and looked at him, as if he had been a statue."

Charmides, like Lysis, is persuaded to sit down by Socrates, who opens a discussion upon the appropriate question of _Sophrosyne_, or modest temperance and self-restraint.[112]

"He came as he was bidden, and sat down between Critias and me.

Great amus.e.m.e.nt was occasioned by everyone pus.h.i.+ng with might and main at his neighbour in order to make a place for him next to them, until at the two ends of the row one had to get up, and the other was rolled over sideways. Now I, my friend, was beginning to feel awkward; my former bold belief in my powers of conversing with him had vanished. And when Critias told him that I was the person who had the cure, he looked at me in such an indescribable manner, and was going to ask a question; and then all the people in the palaestra crowded about us, and, O rare! I caught a sight of the inwards of his garment, and took the flame. Then I could no longer contain myself. I thought how well Cydias understood the nature of love when, in speaking of a fair youth, he warns someone, 'not to bring the fawn in the sight of the lion to be devoured by him,' for I felt that I had been overcome by a sort of wild-beast appet.i.te."

The whole tenor of the dialogue makes it clear that, in spite of the admiration he excited, the honour paid him by a public character like Socrates and the troops of lovers and of friends surrounding him, yet Charmides was unspoiled. His docility, modesty, simplicity, and healthiness of soul are at least as remarkable as the beauty for which he was so famous.

A similar impression is produced upon our minds by Autolycus in the _Symposium_ of Xenophon.[113] Callias, his acknowledged lover[114] had invited him to a banquet after a victory which he had gained in the pancration; and many other guests, including the Socratic party, were asked to meet him. Autolycus came, attended by his father; and as soon as the tables were covered and the seats had been arranged, a kind of divine awe fell upon the company. The grown-up men were dazzled by the beauty and the modest bearing of the boy, just as when a bright light is brought into a darkened room. Everybody gazed at him, and all were silent, sitting in uncomfortable att.i.tudes of expectation and astonishment. The dinner party would have pa.s.sed off very tamely if Phillipus, a professional diner-out and jester, had not opportunely made his appearance. Autolycus meanwhile never uttered a word, but lay beside his father like a breathing statue. Later on in the evening he was obliged to answer a question. He opened his lips with blushes, and all he said was,[115] "Not I, by gad." Still, even this created a great sensation in the company. Everybody, says Xenophon, was charmed to hear his voice, and turned their eyes upon him. It should be remarked that the conversation at this party fell almost entirely upon matters of love. Critobulus, for example, who was very beautiful and rejoiced in having many lovers, gave a full account of his own feelings for Cleinias.[116]

"You all tell me," he argued, "that I am beautiful, and I cannot but believe you; but if I am, and if you feel what I feel when I look on Cleinias, I think that beauty is better worth having than all Persia. I would choose to be blind to everybody else if I could only see Cleinias, and I hate the night because it robs me of his sight. I would rather be the slave of Cleinias than live without him; I would rather toil and suffer danger for his sake than live alone at ease and in safety. I would go through fire with him, as you would with me. In my soul I carry an image of him better made than any sculptor could fas.h.i.+on."

What makes this speech the more singular is that Critobulus was a newly-married man.

But to return from this digression to the palaestra. The Greeks were conscious that gymnastic exercises tended to encourage and confirm the habit of paiderastia. "The cities which have most to do with gymnastics," is the phrase which Plato uses to describe the states where Greek love flourished.[117] Herodotus says the barbarians borrowed gymnastics together with paiderastia from the h.e.l.lenes; and we hear that Polycrates of Samos caused the gymnasia to be destroyed when he wished to discountenance the love which lent the warmth of personal enthusiasm to political a.s.sociations.[118] It was common to erect statues of love in the wrestling-grounds; and there, says Plutarch,[119] the G.o.d's wings grew so wide that no man could restrain his flight. Readers of the idyllic poets will remember that it was a statue of Love which fell from its pedestal in the swimming-bath upon the cruel boy who had insulted the body of his self-slain friend.[120] Charmus, the lover of Hippias, erected an image of Eros in the academy at Athens which bore this epigram:--

"Love, G.o.d of many evils and various devices, Charmus set up this altar to thee upon the shady boundaries of the gymnasium."[121]