[135] _Peace_, line 11; compare the word _Pallakion_ in Plato, _Comici Græci_, p. 261. [136] Diog. Laert., ii. 105. [137] Plato's _Phædo_, p. 89. [138] _Orat. Attici_, vol. ii. p. 223. [139] See Herodotus. Max. Tyr. tells the story (_Dissert._, xxiv, 1) in detail. The boy's name was Actæon, wherefore he may be compared, he says, to that other Actæon who was torn to death by his own dogs. [140] 153. [141] _Symp._, 217. [142] _Phædr._, 256. [143] Page 17. My quotations are made from Dobson's _Oratores Attici_, vol. xii., and the references are to his pages. [144] Page 30. [145] Page 67. [146] Page 67. [147] Page 59. [148] Page 75. [149] Page 78. [150] Æchines, p. 27, apologises to Misgolas, who was a man, he says, of good breeding, for being obliged to expose his early connection with Timarchus. Misgolas, however, is more than once mentioned by the comic poets with contempt as a notorious rake. [151] See _Pol._, ii. 7, 5; ii. 6, 5; ii. 9, 6. [152] The advocates of paiderastia in Greece tried to refute the argument from animals (_Laws_, p. 636 B; cp. _Daphnis and Chloe_, lib. 4, what Daphnis says to Gnathon) by the following considerations: Man is not a lion or a bear. Social life among human beings is highly artificial; forms of intimacy unknown to the natural state are therefore to be regarded, like clothing, cooking of food, houses, machinery, &c., as the invention and privilege of rational beings. See Lucian, _Amores_, 33, 34, 35, 36, for a full exposition of this argument. See also _Mousa Paidiké_, 245. The curious thing is that many animals are addicted to all sorts of so-called unnatural vices. [153] Maximus Tyrius, who, in the rhetorical analysis of love alluded to before (p. 172), has closely followed Plato, insists upon the confusion introduced by language. _Dissert._, xxiv. 3. Again, _Dissert._, xxvi. 4; and compare _Dissert._, xxv. 4. [154] This is the development of the argument in the _Phædrus_, where Socrates, improvising an improvement on the speech of Lysias, compares lovers to wolves and boys to lambs. See the passage in Max. Tyr., where Socrates is compared to a shepherd, the Athenian lovers to butchers, and the boys to lambs upon the mountains. [155] This again is the development of the whole eloquent analysis of love, as it attacks the uninitiated and unphilosophic nature, in the _Phædrus_. [156] Jowett's trans., p. 837. [157] _Dissert._, xxv. 1. The same author pertinently remarks that, though the teaching of Socrates on love might well have been considered perilous, it, formed no part of the accusations of either Anytus or Aristophanes. _Dissert._, xxiv., 5-7