Among the Greeks Menander said that to many people music is a powerful stimulant to love. Plato, in the third book of the _Republic_, discusses what kinds of music should be encouraged in his ideal state. He does not clearly state that music is ever a sexual stimulant, but he appears to associate plaintive music (mixed Lydian and Hypolydian) with drunkenness, effeminacy, and idleness and considers that such music is "useless even to women that are to be virtuously given, not to say to men." He only admits two kinds of music: one violent and suited to war, the other tranquil and suited to prayer or to persuasion. He sets out the ethical qualities of music with a thoroughness which almost approaches the great Chinese philosopher: "On these accounts we attach such importance to a musical education, because rhythm and harmony sink most deeply into the recesses of the soul, and take most powerful hold of it, bringing gracefulness in their train, and making a man graceful if he be rightly nurtured, ... leading him to commend beautiful objects, and gladly receive them into his soul, and feed upon them, and grow to be noble and good." Plato is, however, by no means so consistent and thorough as the Chinese moralist, for having thus asserted that it is the influence of music which molds the soul into virtue, he proceeds to destroy his position with the statement that "we shall never become truly musical until we know the essential forms of temperance and courage and liberality and munificence," thus moving in a circle. It must be added that the Greek conception of music was very comprehensive and included poetry. Aristotle took a wider view of music than Plato and admitted a greater variety of uses for it. He was less anxious to exclude those uses which were not strictly ethical. He disapproved, indeed, of the Phrygian harmony as the expression of Bacchic excitement. He accepts, however, the function of music as a katharsis of emotion, a notion which is said to have originated with the Pythagoreans. (For a discussion of Aristotle's views on music, see W.L. Newman, _The Politics of Aristotle_, vol. i, pp. 359-369.) Athenæus, in his frequent allusions to music, attributes to it many intellectual and emotional properties (e.g., Book XIV, Chapter XXV) and in one place refers to "melodies inciting to lawless indulgence" (Book XIII, Chapter LXXV). We may gather from the _Priapeia_ (XXVI) that cymbals and castanets were the special accompaniment in antiquity of wanton songs and dances: "_cymbala, cum crotalis, pruriginis arma_."