read first the verses about the vengeance on Hector. "But since, dear comrade, after thee I go Beneath the earth, I will not bury thee Till here I bring thee Hector's head and arms, The spoils of that proud prince who took thy life."
 Now read what Patroclus says in the dream about their common burial and about the intercourse that they once had with one another. "For we no longer as in life shall sit Apart in sweet communion. Nay, the doom Appointed me at birth has yawned for me. And fate has destined thee, Achilles, peer Of gods, to die beneath the wall of Troy's Proud lords, fighting for fair-haired Helen's sake. More will I say to thee, pray heed it well: Let not my bones be laid apart from thine, Achilles, but that thou and I may be In common earth, I beg that I may share That golden coffer which thy mother brought To be thine own, even as we in youth Grew up together in thy home. My sire Menoetius brought me, a little lad, from home, From Opus, to your house, for sad bloodshed, That day, when, all unwitting, in childish wrath About the dice, I killed Amphidamas' son. The knightly Peleus took me to his home And kindly reared me, naming me thy squire. So let one common coffer hide our bones."
 Now to show that it was possible for him to have been saved had he refrained from avenging the death of Patroclus, read what Thetis says. "Ah me, my son, swift fate indeed will fall On thee, if thou dost speak such words. For know, Swift after Hector's death fate brings thine own. To her divine Achilles, swift of foot, In turn made answer. Straightway let me die, For when my friend was slain, my dearest friend, It was not granted me to succor him."
 Again, Euripides, a poet than whom none is wiser, considering chaste love to be one of the most beautiful things, says somewhere, making love a thing to be prayed for: "There is a love that makes men virtuous And chaste, an envied gift. Such love I crave."
 Again the same poet, in the Phoenix, expresses his opinion, making defence against false charges brought by the father, and trying to persuade men habitually to judge, not under the influence of suspicion or of slander, but by a man's life: "Many a time ere now have I been made The judge in men's disputes, and oft have heard For one event conflicting witnesses. And so, to find the truth, I, as do all Wise men, look sharp to see the character That marks the daily life, and judge by that. The man who loves companionship of knaves I care not to interrogate. What need Is there? I know too well the man is such As is the company he loves to keep."
 Examine the sentiments, fellow citizens, which the poet expresses. He says that before now he has been made judge of many cases, as you today are jurors; and he says that he makes his decisions, not from what the witnesses say, but from the habits and associations of the accused; he looks at this, how the man who is on trial conducts his daily life, and in what manner he administers his own house, believing that in like manner he will administer the affairs of the state also; and he looks to see with whom he likes to associate. And, finally, he does not hesitate to express the opinion that a man is like those whose "company he loves to keep." It is right, therefore, that in judging Timarchus you follow the reasoning of Euripides.
 How has he administered his own property? He has devoured his patrimony, he has consumed all the wages of his prostitution and all the fruits of his bribery, so that he has nothing left but his shame. With whom does he love to be? Hegesandrus! And what are Hegesandrus' habits? The habits that exclude a man by law from the privilege of addressing the people. What is it that I say against Timarchus, and what is the charge that I have brought? That Timarchus addresses the people, a man who has made himself a prostitute and has consumed his patrimony. And what is the oath that you have taken? To give your verdict on the precise charges that are presented by the prosecution.
 But not to dwell too long on the poets, I will recite to you the names of older and well-known men, and of youths and boys, some of whom have had many lovers because of their beauty, and some of whom, still in their prime, have lovers today, but not one of whom ever came under the same accusations as Timarchus. Again, I will tell over to you in contrast men who have prostituted themselves shamefully and notoriously, in order that by calling these to mind you may place Timarchus where he belongs.
 First I will name those who have lived the life of free and honorable men. You know, fellow citizens, Crito, son of Astyochus, Pericleides of Perithoedae, Polemagenes, Pantaleon, son of Cleagoras, and Timesitheus the runner, men who were the most beautiful, not only among their fellow citizens, but in all Hellas, men who counted many a man of eminent chastity as lover; yet no man ever censured them.
 and again, among the youths and those who are still boys, first, you know the nephew of Iphicrates, the son of Teisias of Rhamnos, of the same name as the defendant. He, beautiful to look upon, is so far from reproach, that the other day at the rural Dionysia when the comedies were being played in Collytus, and when Parmenon the comic actor addressed a certain anapaestic verse to the chorus, in which certain persons were referred to as "big Timarchian prostitutes," nobody thought of it as aimed at the youth, but, one and all, as meant for you, so unquestioned is your title to the practice. Again, Anticles, the stadium runner, and Pheidias,the brother of Melesias. Although I could name many others, I will stop, lest I seem to be in a way courting their favor by my praise.
 But as to those men who are kindred spirits with Timarchus, for fear of arousing their enmity I will mention only those toward whom I am utterly indifferent. Who of you does not know Diophantes, called "the orphan," who arrested the foreigner and brought him before the archon, whose associate on the bench was Aristophon of Azenia? For Diophantes accused the foreigner of having cheated him out of four drachmas in connection with this practice, and he cited the laws that command the archon to protect orphans, when he himself had violated the laws that enjoin chastity. Or what Athenian was not indignant at Cephisodorus, called Molon's son, for having ruined his surpassing beauty by a most infamous life? Or Mnesitheus, known as the cook's son? Or many others, whose names I am willing to forget?
 For I have no desire to tell over the whole list of them one by one in a spirit of bitterness. Nay, rather I could wish that I might be at a loss for such examples in my speech, for I love my city. But since we have selected for special mention a few from each of the two classes, on the one side men who have been loved with a chaste love, and on the other men who sin against themselves, now let me ask you this question, and pray answer me: To which class do you assign Timarchus--to those who are loved, or to those who are prostitutes? You see, Timarchus, you are not to be permitted to desert the company which you have chosen and go over to the ways of free men.