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Sophocles was fond of young lads, as Euripides was fond of women. The poet Ion, at any rate, in the work entitled Sojournings , writes as follows: “I met Sophocles the poet at Chios when he was sailing as general to Lesbos; he was playful in his cups, and clever. A Chian friend of his, Hermesilaus, who was the proxenus of Athens, entertained him, when there appeared, standing beside the fire, the wine-pourer, a handsome, blushing boy; Sophocles was plainly stirred and said: ‘Do you want me to drink with pleasure?’ And when the boy said ‘Yes’ he said, ‘Then don’t be too rapid in handing me the cup and taking it away.’ When the boy blushed still more violently he said to the man who shared his couch: ‘That was a good thing Phrynichus wrote when he said: “There shines upon his crimson cheeks the light of love.”‘ To this the man from Eretria (or Erythrae), who was a schoolmaster, made answer: ‘Wise you are, to be sure, Sophocles, in the art of poetry; nevertheless Phrynichus did not express himself happily when he described the handsome boy’s cheeks as crimson. For if a painter should brush a crimson colour on this boy’s cheeks he would no longer look handsome. Surely one must not compare the beautiful with what is obviously not beautiful.’ Laughing loudly at the Eretrian Sophocles said: ‘So, then, stranger, you don’t like that line of Simonides, either, though the Greeks think it very well expressed: “From her crimson lips the maiden uttered speech”; nor again the poet who speaks of “golden-haired Apollo”; for if a painter had made the god’s locks golden instead of black, the picture would not be so good. And so for the poet who said “rosy-fingered”; for if one should dip his fingers into a rose-dye, he would produce the hands of a purple-dyer and not those of a lovely woman.’ There was a laugh at this, and while the Eretrian was squelched by the rebuke, Sophocles returned to his conversation with the boy. He asked him, as he was trying to pick off a straw from the cup with his little finger, whether he could see the straw clearly. When the boy declared he could see it Sophocles said, ‘Then blow it away, for I shouldn’t want you to get your finger wet.’ As the boy brought his face up to the cup, Sophocles drew the cup nearer to his own lips, that the two heads might come closer together. When he was very near the lad, he drew him close with his arm and kissed him. They all applauded, amid laughter and shouting, because he had put it over the boy so neatly; and Sophocles said, ‘I am practising strategy, gentlemen, since Pericles told me that whereas I could write poetry, I didn’t know how to be a general. Don’t you think my stratagem has turned out happily for me?’ Many things of this sort he was wont to say and do cleverly when he drank or when he did anything. In civic matters, however, he was neither wise nor efficient, but like any other individual among the better class of Athenians.”
Hieronymus of Rhodes says in his Historical Notes that Sophocles lured a handsome boy outside the city wall to consort with him. Now the boy spread his own cloak on the grass, while they wrapped themselves in Sophocles’ cape. When the meeting was over the boy seized Sophocles’ cape and made off with it, leaving behind for Sophocles his boyish cloak. Naturally the incident was much talked of; when Euripides learned of the occurence he jeered, saying that he himself had once consorted with this boy without paying any bonus, whereas Sophocles had been treated with contempt for his licentiousness. When Sophocles heard that, he addressed to him the following epigram, which refers to the fable of the Sun and the North Wind, and also alludes lightly to Euripides’ practice of adultery: “Helios it was, and not a boy, Euripides, who by his heat stripped me of my cape; but with you, when you were embracing another man’s wife, Boreas consorted. So you are not so clever, because when sowing in another’s field, you bring Eros into court for thieving.”
Theopompus in his treatise On the Funds Plundered from Delphi says that Asopichus, the favourite of Epameinondas, had the trophy erected at Leuctra pictured on his shield, and that he risked extraordinary dangers; this shield was dedicated as a votive offering in the colonnade at Delphi. In the same treatise Theopompus says that Phayllus, the tyrant of Phocis, was fond of women, Onomarchus, of boys; and from the treasures of Apollo the latter gave the offerings of the Sybarites, four golden strigils, to . . . [gap], the son of Pythodorus of Sicyon, who had come to Delphi to dedicate his shorn locks, and who, being beautiful, had accorded his favours to Onomarchus. To the flute-girl Bromias, daughter of Deiniades, Phayllus gave a silver karchesion, a votive offering of the Phocaeans, and an ivy wreath of gold, the offering of the Peparethians. “This girl,” Theopompus says, “would even have played the flute- accompaniment to the Pythian Games had she not been prevented from doing so by the populace. And (he adds) to Physcidas, the son of Lycolas of Trichoneium, a beautiful boy, Onomarchus gave a laurel wreath of gold, votive offering of the Ephesians. This boy was taken to Philip by his father and was there prostituted, and afterwards dismissed without reward. To Damippus, the son of Epilycus of Amphipolis, a beautiful boy, Onomarchus gave. . . [gap], a votive offering of Pleisthenes. To Pharsalia, the Thessalian dancing-girl, Philomelus gave a laurel crown of gold, a votive offering of the Lampsacenes. This Pharsalia lost her life in Metapontium at the hands of the soothsayers in the market-place; for a voice had issued from the bronze bay-tree which the Metapontines had set up when Aristeas of Proconesus visited them and declared that he had come from the land of the Hyperboreans; and no sooner was she spied setting foot in the market-place than the soothsayers became furious, and she was pulled to pieces by them. And when people later came to look into the cause it was found that she had been killed because of the wreath which belonged to the god.”

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