The Symposium of Plato

that the moral quality of an act depends upon the conditions of its performance. The Athenian nomos provides a test for distinguishing between good and bad forms of Eros: the test of time shows whether or not the right motive (desire for arete original: "ἀρετῆς" meaning virtue or excellence.) actuates both the lover and his object. This motive alone justifies all erotic pursuits and surrenders, even mutual deception: hence we conclude that kalon aretes heneka charizesthai original: "καλὸν ἀρετῆς ἕνεκα χαρίζεσθαι" meaning "it is noble to grant favors for the sake of virtue.".

Epilogue: This Eros Uranios, which inspires zeal for arete, possesses the highest value alike for the individual and for the State.

V. The first Interlude: 185 c—E.

It was the turn of Aristophanes next; but being seized with a hiccough, he called upon Eryximachus either to cure him or to speak in his stead. So Eryximachus, having first prescribed a number of remedies, spoke next.

VI. The Discourse of Eryximachus: 185 E—188 E.

Prologue: Pausanias was right in asserting the dual nature of Eros; but he failed to observe that the god's sway extends over the entire universe.

(a) The body, with its healthy and diseased appetites, exhibits the duality of Eros; and medicine is "the science of bodily erotics in regard to replenishment and depletion." It is the object of "the Art" of Asclepios to produce the Eros which is harmony between the opposite elements—the hot and the cold, the wet and the dry, etc. Eros is, likewise, the patron-god of gymnastics and husbandry.

(b) Similarly with music. The "discordant concord" of Heraclitus hints at the power of music to harmonize sounds previously in discord, and divergent times. Thus music is "the science of Erotics in regard to harmony and rhythm." It is less in the pure theory than in applied music (metrical compositions and their educational use) that the dual nature of Eros comes to light; when it does, the Eros Pandemos must be carefully guarded against.

(c) Again, in the spheres of meteorology and astronomy, we see the effects of the orderly Eros in a wholesome temperate climate, and of the disorderly Eros in blights and pestilences; for astronomy is "the science of Erotics in regard to stellar motions and the seasons of the year."

(d) Lastly, in religion, it is the disorderly Eros which produces the