SYMPOSIUM by Plato - Complete text

Part 1 Page 13

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.

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Plato : SYMPOSIUM

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