Plato
The Symposium
Eryximachus
on Love
Eryximachus
spoke as follows: “Seeing that Pausanias made a fair beginning, and but
a lame ending, I must endeavour to supply his deficiency. I think that he
has rightly distinguished two kinds of love. But my art further informs me
that the double love is not merely an affection of the soul of man towards
the fair, or towards anything, but is to be found in the bodies of all
animals and in productions of the earth, and I may say in all that is;
such is the conclusion which I seem to have gathered from my own art of
medicine, whence I learn how great and wonderful and universal is the
deity of love, whose empire extends over all things, divine as well as
human. And from medicine I would begin that I may do honour to my art.
There are in the human body these two kinds of love, which are confessedly
different and unlike, and being unlike, they have loves and desires which
are unlike; and the desire of the healthy is one, and the desire of the
diseased is another; and as Pausanias was just now saying that to indulge
good men is honourable, and bad men dishonourable – so too in the body
the good and healthy elements are to be indulged, and the bad elements and
the elements of disease are not to be indulged, but discouraged. And this
is what the physician has to do, and in this the art of medicine consists:
for medicine may be regarded generally as the knowledge of the loves and
desires of the body, and how to satisfy them or not; and the best
physician is he who is able to separate fair love from foul, or to convert
one into the other; and he who knows how to eradicate and how to implant
love, whichever is required, and can reconcile the most hostile elements
in the constitution and make them loving friends, is skilful practitioner.
Now the: most hostile are the most opposite, such as hot and cold, bitter
and sweet, moist and dry, and the like. And my ancestor, Asclepius,
knowing how-to implant friendship and accord in these elements, was the
creator of our art, as our friends the poets here tell us, and I believe
them; and not only medicine in every branch but the arts of gymnastic and
husbandry are under his dominion.”
“Any
one who pays the least attention to the subject will also perceive that in
music there is the same reconciliation of opposites; and I suppose that
this must have been the meaning, of Heracleitus, although, his words are
not accurate, for he says that is united by disunion, like the harmony of
bow and the lyre. Now there is an absurdity saying that harmony is discord
or is composed of elements which are still in a state of discord. But what
he probably meant was, that, harmony is composed of differing notes of
higher or lower pitch which disagreed once, but are now reconciled by the
art of music; for if the higher and lower notes still disagreed, there
could be there could be no harmony-clearly not. For harmony is a symphony,
and symphony is an agreement; but an agreement of disagreements while they
disagree there cannot be; you cannot harmonize that which disagrees. In
like manner rhythm is compounded of elements short and long, once
differing and now-in accord; which accordance, as in the former instance,
medicine, so in all these other cases, music implants, making love and
unison to grow up among them; and thus music, too, is concerned with the
principles of love in their application to harmony and rhythm. Again, in
the essential nature of harmony and rhythm there is no difficulty in
discerning love which has not yet become double. But when you want to use
them in actual life, either in the composition of songs or in the correct
performance of airs or metres composed already, which latter is called
education, then the difficulty begins, and the good artist is needed. Then
the old tale has to be repeated of fair and heavenly love -the love of
Urania the fair and heavenly muse, and of the duty of accepting the
temperate, and those who are as yet intemperate only that they may become
temperate, and of preserving their love; and again, of the vulgar
Polyhymnia, who must be used with circumspection that the pleasure be
enjoyed, but may not generate licentiousness; just as in my own art it is
a great matter so to regulate the desires of the epicure that he may
gratify his tastes without the attendant evil of disease. Whence I infer
that in music, in medicine, in all other things human as which as divine,
both loves ought to be noted as far as may be, for they are both
present.”
“The
course of the seasons is also full of both these principles; and when, as
I was saying, the elements of hot and cold, moist and dry, attain the
harmonious love of one another and blend in temperance and harmony, they
bring to men, animals, and plants health and plenty, and do them no harm;
whereas the wanton love, getting the upper hand and affecting the seasons
of the year, is very destructive and injurious, being the source of
pestilence, and bringing many other kinds of diseases on animals and
plants; for hoar-frost and hail and blight spring from the excesses and
disorders of these elements of love, which to know in relation to the
revolutions of the heavenly bodies and the seasons of the year is termed
astronomy. Furthermore all sacrifices and the whole province of
divination, which is the art of communion between gods and men – these,
I say, are concerned with the preservation of the good and the cure of the
evil love. For all manner of impiety is likely to ensue if, instead of
accepting and honouring and reverencing the harmonious love in all his
actions, a man honours the other love, whether in his feelings towards
gods or parents, towards the living or the dead. Wherefore the business of
divination is to see to these loves and to heal them, and divination is
the peacemaker of gods and men, working by a knowledge of the religious or
irreligious tendencies which exist in human loves. Such is the great and
mighty, or rather omnipotent force of love in general. And the love, more
especially, which is concerned with the good, and which is perfected in
company with temperance and justice, whether among gods or men, has the
greatest power, and is the source of all our happiness and harmony, and
makes us friends with the gods who are above us, and with one another. I
dare say that I too have omitted several things which might be said in
praise of Love, but this was not intentional, and you, Aristophanes, may
now supply the omission or take some other line of commendation; for I
perceive that you are rid of the hiccough.”
“Yes,” said Aristophanes, who followed, “the hiccough is gone; not, however, until I applied the sneezing; and I wonder whether the harmony of the body has a love of such noises and ticklings, for I no sooner applied the sneezing than I was cured.”