world at present. I am serious, and therefore I must beg Eryximachus not
to make fun or to find any allusion in what I am saying to Pausanias and
Agathon, who, as I suspect, are both of the manly nature, and belong to the
class which I have been describing. But my words have a wider application
--they include men and women everywhere; and I believe that if our loves
were perfectly accomplished, and each one returning to his primeval nature
had his original true love, then our race would be happy. And if this
would be best of all, the best in the next degree and under present
circumstances must be the nearest approach to such an union; and that will
be the attainment of a congenial love. Wherefore, if we would praise him
who has given to us the benefit, we must praise the god Love, who is our
greatest benefactor, both leading us in this life back to our own nature,
and giving us high hopes for the future, for he promises that if we are
pious, he will restore us to our original state, and heal us and make us
happy and blessed. This, Eryximachus, is my discourse of love, which,
although different to yours, I must beg you to leave unassailed by the
shafts of your ridicule, in order that each may have his turn; each, or
rather either, for Agathon and Socrates are the only ones left.

Indeed, I am not going to attack you, said Eryximachus, for I thought your
speech charming, and did I not know that Agathon and Socrates are masters
in the art of love, I should be really afraid that they would have nothing
to say, after the world of things which have been said already. But, for
all that, I am not without hopes.

Socrates said: You played your part well, Eryximachus; but if you were as
I am now, or rather as I shall be when Agathon has spoken, you would,
indeed, be in a great strait.

You want to cast a spell over me, Socrates, said Agathon, in the hope that