given that Plato is specially referring to them. As Eryximachus says, 'he
makes a fair beginning, but a lame ending.'

Plato transposes the two next speeches, as in the Republic he would
transpose the virtues and the mathematical sciences. This is done partly
to avoid monotony, partly for the sake of making Aristophanes 'the cause of
wit in others,' and also in order to bring the comic and tragic poet into
juxtaposition, as if by accident. A suitable 'expectation' of Aristophanes
is raised by the ludicrous circumstance of his having the hiccough, which
is appropriately cured by his substitute, the physician Eryximachus. To
Eryximachus Love is the good physician; he sees everything as an
intelligent physicist, and, like many professors of his art in modern
times, attempts to reduce the moral to the physical; or recognises one law
of love which pervades them both. There are loves and strifes of the body
as well as of the mind. Like Hippocrates the Asclepiad, he is a disciple
of Heracleitus, whose conception of the harmony of opposites he explains in
a new way as the harmony after discord; to his common sense, as to that of
many moderns as well as ancients, the identity of contradictories is an
absurdity. His notion of love may be summed up as the harmony of man with
himself in soul as well as body, and of all things in heaven and earth with
one another.

Aristophanes is ready to laugh and make laugh before he opens his mouth,
just as Socrates, true to his character, is ready to argue before he begins
to speak. He expresses the very genius of the old comedy, its coarse and
forcible imagery, and the licence of its language in speaking about the
gods. He has no sophistical notions about love, which is brought back by
him to its common-sense meaning of love between intelligent beings. His
account of the origin of the sexes has the greatest (comic) probability and
verisimilitude. Nothing in Aristophanes is more truly Aristophanic than