Now our law has a sure and excellent test for the trial of these persons, showing which are to be favored and which to be shunned. In the one case, accordingly, it encourages pursuit, but flight in the other, applying ordeals and tests in each case, whereby we are able to rank the lover and the beloved on this side or on that. And so it is for this reason that our convention regards a quick capitulation as a disgrace: for there ought, first, to be a certain interval—the generally approved touchstone—of time; and, second, it is disgraceful if the surrender is due to gold or public preferment, 184b or is a mere cowering away from the endurance of ill-treatment, or shows the youth not properly contemptuous of such benefits as he may receive in pelf or political success. For in these there appears nothing steadfast or abiding, unless it be the impossibility of their producing a noble friendship. One way remains in our custom whereby a favorite may rightly gratify his lover: 184c it is our rule that, just as in the case of the lovers it was counted no flattery or scandal for them to be willingly and utterly enslaved to their favorites, so there is left one sort of voluntary thraldom which is not scandalous; I mean, in the cause of virtue.

It is our settled tradition that when a man freely devotes his service to another in the belief that his friend will make him better in point of wisdom, it may be, or in any of the other parts of virtue, this willing bondage also is no sort of baseness or flattery. Let us compare the two rules—184done dealing with the passion for boys, and the other with the love of wisdom and all virtuous ways: by this we shall see if we are to conclude it a good thing that a favorite should gratify his lover. For when lover and favorite come together, each guided by his own rule—on the one side, of being justified in doing any service to the favorite who has obliged him, and on the other, of being justified in showing any attentions to the friend who makes him wise and good; the elder of his plenty contributing to intellectual 184e and all other excellence, the younger in his paucity acquiring education and all learned arts: only then, at the meeting of these two principles in one place, only then and there, and in no other case, can it befall that a favorite may honorably indulge his lover. To have such hopes deceived is no disgrace; while those of any other sort must be disgraceful, whether deceived or not.

Apollodorus For suppose that a youth had a lover he deemed to be wealthy and, after obliging him for the sake of his wealth, were to find himself deceived and no money to be got, since the lover proved to be poor; this would be disgraceful all the same; since the youth may be said to have revealed his character, and shown himself ready to do anyone any service for pelf, and this is not honorable. By the same token, when a youth gratifies a friend, supposing him to be a good man and expecting to be made better himself as a result of his lover’s affection, 185b and then finds he is deceived, since his friend proves to be vile and destitute of virtue; even so the deception is honorable. For this youth is also held to have discovered his nature, by showing that he would make anyone the object of his utmost ardor for the sake of virtuous improvement; and this by contrast is supremely honorable. Thus by all means it is right to bestow this favor for the sake of virtue.

This is the Love that belongs to the Heavenly Goddess, heavenly itself and precious to both public and private life: for this compels lover and beloved alike 185c to feel a zealous concern for their own virtue. But lovers of the other sort belong all to the other Goddess, the Popular. Such, Phaedrus, is the contribution I am able to offer you, on the spur of the moment, towards the discussion of Love.

Pausanias’ praise made a pause with this phrase—you see what jingles the schoolmen are teaching me!¹ The next speaker, so Aristodemus told me, was to have been Aristophanes: but a surfeit or some other cause had chanced to afflict him with a hiccough, which prevented him from speaking; and he could only just say 185d to Eryximachus the doctor, whose place was next below him, “I look to you Eryximachus, either to stop my hiccough, or to speak in my stead until I can stop it.” “Why, I will do both,” replied Eryximachus “for I will take your turn for speaking, and when you have stopped it, you shall take mine. But during my speech, if on your holding your breath a good while the hiccough chooses to stop, well and good; otherwise, you must gargle with some water. 185e If, however, it is a very stubborn one, take something that will tickle your nostrils, and sneeze: do this once or twice, and though it be of the stubbornest, it will stop.” “Start away with your speech,” said Aristophanes, “and I will do as you advise.”

Then Eryximachus spoke as follows: Well then, since Pausanias did not properly finish off 186a 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 186b how mighty and wonderful and universal is the sway of this god over all affairs both human and divine. ² 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 186c 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; 186d 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 186e love and unanimity in these that, as our two poets³ 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. 187a 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.⁴ Now it is perfectly absurd to speak of a harmony at variance, or as formed from things still varying. Perhaps he meant, however, that 187b 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 187c 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 187d 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, 187e 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.