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 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’ lovers^[1] 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 associations with the youth. For when I have regard to those uncompromising fathers, harsh and surly in their manner, who think the society of lovers^[2] an intolerable outrage to their sons, I feel cautious about standing as its sponsor and advocate. But again, when I think of Sokrates, Plato, Xenophon, Aischines, Kebes,^[3] and that whole band of men who sanctioned affection between males,⁠^[4] 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^[5] gives testimony in their favour when he says:

Nor may we omit the remark of Plato^[6] 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 kidnapping in Crete, that which is found at Athens and in Lakedaimon is to be emulated.^[7]

In this matter each man may be allowed such opinion as accords with his own convinces.

[11d] Ταῦτα μὲν οὖν οὐκ ἐνδοιάσας οὐδὲ μελλήσας περὶ τῆς τῶν παίδων εὐκοσμίας καὶ σωφροσύνης διείλεγμαι· περὶ δὲ τοῦ ῥηθήσεσθαι μέλλοντος ἀμφίδοξός εἰμι καὶ διχογνώμων, καὶ τῇδε κἀκεῖσε μετακλίνων ὡς ἐπὶ πλάστιγγος πρὸς οὐδέτερον ῥέψαι δύναμαι, πολὺς δ᾿ ὄκνος ἔχει με καὶ τῆς εἰσηγήσεως καὶ τῆς ἀποτροπῆς τοῦ πράγματος. ἀποτολμητέον δ᾿ οὖν ὅμως εἰπεῖν αὐτό. [e] τί οὖν τοῦτ᾿ ἐστί; πότερα δεῖ τοὺς ἐρῶντας τῶν παίδων ἐᾶν τούτοις συνεῖναι καὶ συνδιατρίβειν, ἢ τοὐναντίον εἴργειν αὐτοὺς καὶ ἀποσοβεῖν τῆς πρὸς τούτους ὁμιλίας προσῆκεν; ὅταν μὲν γὰρ ἀποβλέψω πρὸς τοὺς πατέρας τοὺς αὐθεκάστους καὶ τὸν τρόπον ὀμφακίας καὶ στρυφνούς, οἳ τῶν τέκνων ὕβριν οὐκ ἀνεκτὴν τὴν τῶν ἐρώντων ὁμιλίαν ἡγοῦνται, εὐλαβοῦμαι ταύτης εἰσηγητὴς γενέσθαι καὶ σύμαβουλος. ὅταν δ᾿ αὖ πάλιν ἐνθυμηθῶ τὸν Σωκράτη τὸν Πλάτωνα τὸν Ξενοφῶντα τὸν Αἰσχίνην τὸν Κέβητα, τὸν πάντα χορὸν ἐκείνων τῶν ἀνδρῶν οἳ τοὺς ἄρρενας ἐδοκίμασαν ἔρωτας καὶ τὰ μειράκια προήγαγον ἐπί τε παιδείαν καὶ δημαγωγίαν καὶ τὴν ἀρετὴν τῶν τρόπων, πάλιν ἕτερος γίγνομαι [f] καὶ κάμπτομαι πρὸς τὸν ἐκείνων τῶν ἀνδρῶν ζῆλον. μαρτυρεῖ δὲ τούτοις Εὐριπίδης οὕτω λέγων

       ἀλλ᾿ ἔστι δή τις ἄλλος ἐν βροτοῖς ἔρως,
       ψυχῆς δικαίας σώφρονός τε κἀγαθῆς.

τὸ δὲ τοῦ Πλάτωνος σπουδῇ καὶ χαριεντισμῷ μεμιγμένον οὐ παραλειπτέον. ἐξεῖναι γάρ φησι δεῖν τοῖς ἀριστεύσασιν ὃν ἂν βούλωνται τῶν καλῶν φιλῆσαι. τοὺς μὲν οὖν τῆς ὥρας ἐπιθυμοῦντας ἀπελαύνειν προσῆκε, τοὺς δὲ τῆς ψυχῆς ἐραστὰς ἐγκρίνειν κατὰ τὸ σύνολον. καὶ τοὺς μὲν Θήβησι καὶ τοὺς ἐν Ἤλιδι φευκτέον ἔρωτας καὶ τὸν ἐν Κρήτῃ καλούμενον ἁρπαγμόν, [12a] τοὺς δ᾿ Ἀθήνησι καὶ τοὺς ἐν Λακεδαίμονι ζηλωτέον.

Περὶ μὲν οὖν τούτων, ὅπως ἕκαστος αὐτὸς ἑαυτὸν πέπεικεν, οὕτως ὑπολαμβανέτω·