It is remarkable that Plato, in this analysis of the three sorts of love, keeps strictly within the bounds of paiderastia. He rejects desire and the mixed sort of love, reserving friendship (_Philia_) and ordaining marriage for the satisfaction of the aphrodisiac instinct at a fitting age, but more particularly for the procreation of children. Wantonness of every description is to be made as much a sin as incest, both by law and also by the world's opinion. If Olympian victors, with an earthly crown in view, learn to live chastely for the preservation of their strength while training, shall not men, whose contest is for heavenly prizes, keep their bodies undefiled, their spirits holy? Socrates, the mystagogue of amorous philosophy, is absent, as I have observed, from this discussion of the laws. I turn now to those earlier dialogues in which he expounds the doctrine of Platonic, or, as I should prefer to call it, Socratic, love. We know from Xenophon, as well as Plato, that Socrates named his philosophy the Science of Love. The one thing on which I pride myself, he says, is knowledge of all matters that pertain to love. It furthermore appears that Socrates thought himself in a peculiar sense predestined to reform and to ennoble paiderastia. "Finding this passion at its height throughout the whole of Hellas, but most especially in Athens, and all places full of evil lovers and of youths seduced, he felt a pity for both parties. Not being a lawgiver like Solon, he could not stop the custom by statute, nor correct it by force, nor again dissuade men from it by his eloquence. He did not, however, on that account abandon the lovers or the boys to their fate, but tried to suggest a remedy." This passage, which I have paraphrased from Maximus Tyrius,[157] sufficiently expresses the attitude assumed by Socrates in the Platonic dialogue. He sympathises with Greek lovers, and avows a fervent admiration for beauty in the persons of young men. At the same time, he declares himself upon the side of temperate and generous affection and strives to utilise the erotic enthusiasm as a motive power in the direction of philosophy. This was really nothing more or less than an attempt to educate the Athenians by appealing to their own higher instincts. We have seen that paiderastia in the prime of Hellenic culture, whatever sensual admixture it might have contained, was a masculine passion. It was closely connected with the love of political independence, with the contempt for Asiatic luxury, with the gymnastic sports, and with the intellectual interests which distinguished Hellenes from barbarians. Partly owing to the social habits of their cities, and partly to the peculiar notions which they entertained regarding the seclusion of free women in the home, all the higher elements of spiritual and mental activity, and the conditions under which a generous passion was conceivable, had become the exclusive privileges of men.