Thus in music and medicine and every other affair whether human or divine, we must be on the watch as far as may be for either sort of Love;
 
 for both are there.
 Note how even the system of the yearly seasons is full of these two forces; how the qualities I mentioned just now, heat and cold, drought and moisture, when brought together by the orderly Love, and taking on a temperate harmony as they mingle, become bearers of ripe fertility and health to men and animals and plants, and are guilty of no wrong. But when the wanton-spirited Love gains the ascendant in the seasons of the year, great destruction and wrong does he wreak. For at these junctures are wont to arise pestilences and many other varieties of disease in beasts and herbs; likewise hoar-frosts, hails, and mildews, which spring from mutual encroachments and disturbances in such love-connections as are studied in relation to the motions of the stars and the yearly seasons by what we term astronomy. So further, all sacrifices and ceremonies controlled by divination, namely, all means of communion between gods and men, are only concerned with either the preservation or the cure of Love. For impiety is usually in each case the result of refusing to gratify the orderly Love or to honor and prefer him in all our affairs, and of yielding to the other in questions of duty towards one’s parents whether alive or dead, and also towards the gods. To divination is appointed the task of supervising and treating the health of these Loves; wherefore that art, as knowing what human love-affairs will lead to seemliness and pious observance, is indeed a purveyor of friendship betwixt gods and men.
 Thus Love, conceived as a single whole, exerts a wide, a strong, nay, in short, a complete power: but that which is consummated for a good purpose, temperately and justly, both here on earth and in heaven above, wields the mightiest power of all and provides us with a perfect bliss; so that we are able to consort with one another and have friendship with the gods who are above us. It may well be that with the best will in the world I have omitted many points in the praise I owe to Love; but any gaps which I may have left it is your business, Aristophanes, to fill: or if you intend some different manner of glorifying the god, let us hear your eulogy, for you have stopped your hiccough now. Then, as my friend related, Aristophanes took up the word and said: Yes, it has stopped, though not until it was treated with a course of sneezing, such as leaves me wondering that the orderly principle of the body should call for the noises and titillations involved in sneezing; you see, it stopped the very moment I applied the sneeze to it. My good Aristophanes, replied Eryximachus, take heed what you are about. Here are you buffooning before ever you begin, and compelling me to be on the watch for the first absurdity in your speech, when you might deliver it in peace. 
 At this Aristophanes laughed, and Quite right, Eryximachus, he said; I unsay all that I have said. Do not keep a watch on me for as to what is going to be said, my fear is not so much of saying something absurd—since that would be all to the good and native to my Muse—as something utterly ridiculous. 
 You think you can just let fly, Aristophanes, and get off unscathed! Have a good care to speak only what you can defend; though perhaps I may be pleased to let you off altogether. 
 
 
 The Speech of Aristophanes 
 
 It is indeed my intention, Eryximachus, said Aristophanes, to speak in somewhat different strain from you and Pausanias. For in my opinion humanity has entirely failed to perceive the power of Love: if men did perceive it, they would have provided him with splendid temples and altars, and would splendidly honor him with sacrifice; whereas we see none of these things done for him, though they are especially his due. He of all gods is most friendly to men; he succors mankind and heals those ills whose cure must be the highest happiness of the human race. Hence I shall try and introduce you to his power, that you may transmit this teaching to the world at large. You must begin your lesson with the nature of man and its development. For our original nature was by no means the same as it is now. In the first place, there were three kinds of human beings, not merely the two sexes, male and female, as at present: there was a third kind as well, which had equal shares of the other two, and whose name survives though, the thing itself has vanished. For man-woman i.e. hermaphrodite ; cf. Lucret. v. 837ff. was then a unity in form no less than name, composed of both sexes and sharing equally in male and female; whereas now it has come to be merely a name of reproach.