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of the best been sometimes thought to be the worst, but it may be remarked that this very excess of evil has been the stimulus to good (cp. Plato, Laws xii. 931 B, where he says that in the most corrupt cities individuals are to be found beyond all praise). (2) It may be observed that evils which admit of degrees can seldom be rightly estimated, because under the same name actions of the most different degrees of culpability may be included. No charge is more easily set going than the imputation of secret wickedness (which cannot be either proved or disproved and often cannot be defined) when directed against a person of whom the world, or a section of it, is predisposed to think evil. And it is quite possible that the malignity of Greek scandal, aroused by some personal jealousy or party enmity, may have converted the innocent friendship of a great man for a noble youth into a connexion of another kind. Such accusations were brought against several of the leading men of Hellas, e. g. Cimon, Alcibiades, Critias, Demosthenes, Epaminondas : several of the Roman emperors were assailed by similar weapons which have been used even in our own day against statesmen of the highest character. (3) While we know that in this matter there is a great gulf fixed between Greek and Christian Ethics, yet, if we would do justice to the Greeks, we must also acknowledge that there was a greater outspokenness among them than among ourselves about the things which nature hides, and that the more frequent mention of such topics is not to be taken as the measure of the prevalence of offences, or as a proof of the general corruption of society. It is likely that every religion in the world has used words or practised rites in one age, which have become distasteful or repugnant to another. We cannot, though for different reasons, trust the representations either of Comedy or Satire; and still less of Christian Apologists. (4) We observe that at Thebes and Lacedemon the attachment of an elder friend to a beloved youth was often deemed to be a part of his education; and was encouraged by his parents — it was only shameful if it degenerated into licentiousness. Such we may believe to have been the tie which united Asophychus and Cephisodorus with the great Epaminondas in whose companionship they fell (Plutarch, Amat. 117 ; Athenaeus on the authority of Theopompus, 1. xiii. p. 605). (5) A small matter ; there appears to be a difference of custom