irst　place；　a　hasty　attachment　is　held　to　be　dishonourable；　because　time　is　the　true　test　of　this　as　of　most　other　things；　and　secondly　there　is　a　dishonour　in　being　overcome　by　the　love　of　money；　or　of　wealth；　or　of　political　power；　whether　a　man　is　frightened　into　surrender　by　the　loss　of　them；　or；　having　experienced　the　benefits　of　money　and　political　corruption；　is　unable　to　rise　above　the　seductions　of　them。　For　none　of　these　things　are　of　a　permanent　or　lasting　nature；　not　to　mention　that　no　generous　friendship　ever　sprang　from　them。　There　remains；　then；　only　one　way　of　honourable　attachment　which　custom　allows　in　the　beloved；　and　this　is　the　way　of　virtue；　for　as　we　admitted　that　any　service　which　the　lover　does　to　him　is　not　to　be　accounted　flattery　or　a　dishonour　to　himself；　so　the　beloved　has　one　way　only　of　voluntary　service　which　is　not　dishonourable；　and　this　is　virtuous　service。　　　For　we　have　a　custom；　and　according　to　our　custom　any　one　who　does　service　to　another　under　the　idea　that　he　will　be　improved　by　him　either　in　wisdom；　or；　in　some　other　particular　of　virtue…such　a　voluntary　service；　I　say；　is　not　to　be　regarded　as　a　dishonour；　and　is　not　open　to　the　charge　of　flattery。　And　these　two　customs；　one　the　love　of　youth；　and　the　other　the　practice　of　philosophy　and　virtue　in　general；　ought　to　meet　in　one；　and　then　the　beloved　may　honourably　indulge　the　lover。　For　when　the　lover　and　beloved　come　together；　having　each　of　them　a　law；　and　the　lover　thinks　that　he　is　right　in　doing　any　service　which　he　can　to　his　gracious　loving　one；　and　the　other　that　he　is　right　in　showing　any　kindness　which　he　can　to　him　who　is　making　him　wise　and　good；　the　one　capable　of　communicating　wisdom　and　virtue；　the　other　seeking　to　acquire　them　with　a　view　to　education　and　wisdom；　when　the　two　laws　of　love　are　fulfilled　and　meet　in　one…then；　and　then　only；　may　the　beloved　yield　with　honour　to　the　lover。　Nor　when　love　is　of　this　disinterested　sort　is　there　any　disgrace　in　being　deceived；　but　in　every　other　case　there　is　equal　disgrace　in　being　or　not　being　deceived。　For　he　who　is　gracious　to　his　lover　under　the　impression　that　he　is　rich；　and　is　disappointed　of　his　gains　because　he　turns　out　to　be　poor；　is　disgraced　all　the　same：　for　he　has　done　his　best　to　show　that　he　would　give　himself　up　to　any　one's　〃uses　base〃　for　the　sake　of　money；　but　this　is　not　honourable。　And　on　the　same　principle　he　who　gives　himself　to　a　lover　because　he　is　a　good　man；　and　in　the　hope　that　he　will　be　improved　by　his　company；　shows　himself　to　be　virtuous；　even　though　the　object　of　his　affection　turn　out　to　be　a　villain；　and　to　have　no　virtue；　and　if　he　is　deceived　he　has　committed　a　noble　error。　For　he　has　proved　that　for　his　part　he　will　do　anything　for　anybody　with　a　view　to　virtue　and　improvement；　than　which　there　can　be　nothing　nobler。　Thus　noble　in　every　case　is　the　acceptance　of　another　for　the　sake　of　virtue。　This　is　that　love　which　is　the　love　of　the　heavenly　godess；　and　is　heavenly；　and　of　great　price　to　individuals　and　cities；　making　the　lover　and　the　beloved　alike　eager　in　the　work　of　their　own　improvement。　But　all　other　loves　are　the　offspring　of　the　other；　who　is　the　common　goddess。　To　you；　Phaedrus；　I　offer　this　my　contribution　in　praise　of　love；　which　is　as　good　as　I　could　make　extempore。　　　Pausanias　came　to　a　pause…this　is　the　balanced　way　in　which　I　have　been　taught　by　the　wise　to　speak；　and　Aristodemus　said　that　the　turn　of　Aristophanes　was　next；　but　either　he　had　eaten　too　much；　or　from　some　other　cause　he　had　the　hiccough；　and　was　obliged　to　change　turns　with　Eryximachus　the　physician；　who　was　reclining　on　the　couch　below　him。　Eryximachus；　he　said；　you　ought　either　to　stop　my　hiccough；　or　to　speak　in　my　turn　until　I　have　left　off。　　　I　will　do　both；　said　Eryximachus：　I　will　speak　in　your　turn；　and　do　you　speak　in　mine；　and　while　I　am　speaking　let　me　recommend　you　to　hold　your　breath；　and　if　after　you　have　done　so　for　some　time　the　hiccough　is　no　better；　then　gargle　with　a　little　water；　and　if　it　still　continues；　tickle　your　nose　with　something　and　sneeze；　and　if　you　sneeze　once　or　twice；　even　the　most　violent　hiccough　is　sure　to　go。　I　will　do　as　you　prescribe；　said　Aristophanes；　and　now　get　on。　　　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