The Speech of Eryximachus 
 Then Eryximachus spoke as follows: 
 Well then, since Pausanias did not properly finish off 
 the speech he began so well, I must do my best to append a conclusion thereto. His division of Love into two sorts appears to me a good one: but medicine, our great mystery, has taught me to observe that Love is not merely an impulse of human souls towards beautiful men but the attraction of all creatures to a great variety of things, which works in the bodies of all animals and all growths upon the earth, and practically in everything that is; and I have learnt how mighty and wonderful and universal is the sway of this god over all affairs both human and divine. This cosmic theory was derived from Empedocles, who spoke of Love as the combining, and Strife as the disruptive, force pervading the universe. Reverence for my profession prompts me to begin with the witness of medicine. This double Love belongs to the nature of all bodies: for between bodily health and sickness there is an admitted difference or dissimilarity, and what is dissimilar craves and loves dissimilar things. Hence the desire felt by a sound body is quite other than that of a sickly one. Now I agree with what Pausanias was just saying, that it is right to gratify good men, base to gratify the dissolute: similarly, in treating actual bodies it is right and necessary to gratify the good and healthy elements of each, and this is what we term the physician’s skill; but it is a disgrace to do aught but disappoint the bad and sickly parts, if one aims at being an adept. For the art of medicine may be summarily described as a knowledge of the love-matters of the body in regard to repletion and evacuation; and the master-physician is he who can distinguish there between the nobler and baser Loves, and can effect such alteration that the one passion is replaced by the other; and he will be deemed a good practitioner who is expert in producing Love where it ought to flourish but exists not, and in removing it from where it should not be. Indeed he must be able to make friends and happy lovers of the keenest opponents in the body. Now the most contrary qualities are most hostile to each other—cold and hot, bitter and sweet, dry and moist, and the rest of them. It was by knowing how to foster love and unanimity in these that, as our two poets Aristophanes and Agathon. here relate, and as I myself believe, our forefather Asclepius composed this science of ours. And so not merely is all medicine governed, as I propound it, through the influence of this god, but likewise athletics and agriculture.
 
 Music also, as is plain to any the least curious observer, is in the same sort of case: perhaps Heracleitus intends as much by those perplexing words, The One at variance with itself is drawn together, like harmony of bow or lyre. Heracl. fr. (Bywater). The universe is held together by the strain of opposing forces, just as the right use of bow or lyre depends on opposite tension. Now it is perfectly absurd to speak of a harmony at variance, or as formed from things still varying. Perhaps he meant, however, that from the grave and acute which were varying before, but which afterwards came to agreement, the harmony was by musical art created. For surely there can be no harmony of acute and grave while still at variance: harmony is consonance, and consonance is a kind of agreement; and agreement of things varying, so long as they are at variance, is impossible. On the other hand, when a thing varies with no disability of agreement, then it may be harmonized; just as rhythm is produced by fast and slow, which in the beginning were at variance but later came to agree. In all these cases the agreement is brought about by music which, like medicine in the former instance, introduces a mutual love and unanimity. Hence in its turn music is found to be a knowledge of love-matters relating to harmony and rhythm. In the actual system of harmony or rhythm we can easily distinguish these love-matters; as yet the double Love is absent: but when we come to the application of rhythm and harmony to social life, whether we construct what are called melodies or render correctly, by what is known as training, tunes and measures already constructed, we find here a certain difficulty and require a good craftsman. Round comes the same conclusion: well-ordered men, and the less regular only so as to bring them to better order, should be indulged in this Love, and this is the sort we should preserve; this is the noble, the Heavenly Love, sprung from the Heavenly Muse. But the Popular Love comes from the Queen of Various Song; in applying him we must proceed with all caution, that no debauchery be implanted with the reaping of his pleasure, just as in our craft we set high importance on a right use of the appetite for dainties of the table, that we may cull the pleasure without disease.