anticipated that exaltation of the love of women into a semi-religious cult which was the later product of chivalrous Christianity. We, from the standpoint of a more fully organised society, detect their errors, and pronounce that paiderastia was a necessary consequence of their unequal social culture; nor do we fail to notice that, just as paiderastia was a post-Homeric intrusion into Greek life, so women, after the age of the Homeric poems, suffered a corresponding depression in the social scale. In the Iliad and the Odyssey, and in the tragedies which deal with the heroic age, they play a part of importance for which the actual conditions of historic Hellas offered no opportunities.
It was at Athens that the social disadvantages of women told with greatest force; and this perhaps may help to explain the philosophic idealisation of boy-love among the Athenians. To talk familiarly with free women on the deepest subjects, to treat them as intellectual companions, or to choose them as associates in undertakings of political moment, seems never to have entered the mind of an Athenian. Women were conspicuous by their absence from all places of resort—from the palæstra, the theatre, the Agora, Pnyx, the law-court, the symposium; and it was here, and here alone, that the spiritual energies of the men expanded. Therefore, as the military ardour of the Dorians naturally associated itself with paiderastia, so the characteristic passion of the Athenians for culture took the same direction. The result in each case was a highly wrought psychical condition, which, however alien to our instincts, must be regarded as an exaltation of the race above its common human needs—as a manifestation of fervid, highly-pitched emotional enthusiasm.
It does not follow from the facts which I have just discussed that, either at Athens or at Sparta, women were excluded from an important position in the home, or that the family in Greece was not the sphere of female influence more active than the extant fragments of Greek literature reveal to us. The women of Sophocles and Euripides, and the noble ladies described by Plutarch, warn us to be cautious in our conclusions on this topic. The fact, however, remains that in Greece, as in mediæval Europe, the home was not regarded as the proper sphere for enthusiastic passion: both paiderastia and chivalry ignored the family, while the latter even set the matrimonial tie at nought. It is therefore precisely at this point of the family, regarded as a comparatively undeveloped factor in the higher spiritual life of Greeks, that the two
