adolescence the elements of feminine grace, suggested rather than expressed, are combined with virility to produce a perfection which is lacking to the mature and adult excellence of either sex. The Greek lover, if I am right in the idea which I have formed of him, sought less to stimulate desire by the contemplation of sensual charms than to attune his spirit with the spectacle of strength at rest in suavity. He admired the chastened lines, the figure slight but sinewy, the limbs well-knit and flexible, the small head set upon broad shoulders, the keen eyes, the austere reins, and the elastic movement of a youth made vigorous by exercise. Physical perfection of this kind suggested to his fancy all that he loved best in moral qualities. Hardihood, self-discipline, alertness of intelligence, health, temperance, indomitable spirit, energy, the joy of active life, plain living and high thinking—these qualities the Greeks idealised, and of these, "the lightning vision of the darling," was the living incarnation. There is plenty in their literature to show that paiderastia obtained sanction from the belief that a soul of this sort would be found within the body of a young man rather than a woman. I need scarcely add that none but a race of artists could be lovers of this sort, just as none but a race of poets were adequate to apprehend the chivalrous enthusiasm for woman as an object of worship.
The morality of the Greeks, as I have tried elsewhere to prove, was æsthetic. They regarded humanity as a part of a good and beautiful universe, nor did they shrink from any of their normal instincts. To find the law of human energy, the measure of man's natural desires, the right moment for indulgence and for self-restraint, the balance which results in health, the proper limit for each several function which secures the harmony of all, seem to them the aim of ethics. Their personal code of conduct ended in "modest self-restraint:" not abstention, but selection and subordination ruled their practice. They were satisfied with controlling much that more ascetic natures unconditionally suppress. Consequently, to the Greeks, there was nothing at first sight criminal in paiderastia. To forbid it as a hateful and unclean thing did not occur to them. Finding it within their hearts, they chose to regulate it, rather than to root it out. It was only after the inconveniences and scandals to which paiderastia gave rise had been forced upon their notice, that they felt the visitings of conscience and wavered in their fearless attitude.
In like manner, the religion of the Greeks was æsthetic. They analysed the world of objects and the soul of man, unconsciously perhaps, but effectively, and called their general-
