Platos Symposium
You are right, said Aristophanes, laughing. I is the best friend of men, the helper and the will unsay my words; but do you please not to healer of the ills which are the great impediment watch me, as I fear that in the speech which I to the happiness of the race. I will try to describe am about to make, instead of others laughing his power to you, and you shall teach the rest of with me, which is to the manner born of our muse the world what I am teaching you. In the first and would be all the better, I shall only be place, let me treat of the nature of man and what laughed at by them.
has happened to it; for the original human na-Do you expect to shoot your bolt and escape, ture was not like the present, but different. The Aristophanes? Well, perhaps if you are very care-sexes were not two as they are now, but origi-ful and bear in mind that you will be called to nally three in number; there was man, woman, account, I may be induced to let you off.
and the union of the two, having a name corre-Aristophanes professed to open another vein sponding to this double nature, which had once of discourse; he had a mind to praise Love in a real existence, but is now lost, and the word another way, unlike that either of Pausanias or
‘Androgynous’ is only preserved as a term of Eryximachus. Mankind, he said, judging by their reproach. In the second place, the primeval man neglect of him, have never, as I think, at all un-was round, his back and sides forming a circle; derstood the power of Love. For if they had un-and he had four hands and four feet, one head derstood him they would surely have built noble with two faces, looking opposite ways, set on a temples and altars, and offered solemn sacrifices round neck and precisely alike; also four ears, in his honour; but this is not done, and most cer-two privy members, and the remainder to corre-tainly ought to be done: since of all the gods he spond. He could walk upright as men now do, 54
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backwards or forwards as he pleased, and he the sacrifices and worship which men offered to could also roll over and over at a great pace, turn-them; but, on the other hand, the gods could ing on his four hands and four feet, eight in all, not suffer their insolence to be unrestrained. At like tumblers going over and over with their legs last, after a good deal of reflection, Zeus discov-in the air; this was when he wanted to run fast.
ered a way. He said: ‘Methinks I have a plan Now the sexes were three, and such as I have which will humble their pride and improve their described them; because the sun, moon, and manners; men shall continue to exist, but I will earth are three; and the man was originally the cut them in two and then they will be dimin-child of the sun, the woman of the earth, and ished in strength and increased in numbers; this the man-woman of the moon, which is made up will have the advantage of making them more of sun and earth, and they were all round and profitable to us. They shall walk upright on two moved round and round like their parents. Ter-legs, and if they continue insolent and will not rible was their might and strength, and the be quiet, I will split them again and they shall thoughts of their hearts were great, and they hop about on a single leg.’ He spoke and cut made an attack upon the gods; of them is told men in two, like a sorb-apple which is halved for the tale of Otys and Ephialtes who, as Homer pickling, or as you might divide an egg with a says, dared to scale heaven, and would have laid hair; and as he cut them one after another, he hands upon the gods. Doubt reigned in the ce-bade Apollo give the face and the half of the neck lestial councils. Should they kill them and anni-a turn in order that the man might contemplate hilate the race with thunderbolts, as they had the section of himself: he would thus learn a les-done the giants, then there would be an end of son of humility. Apollo was also bidden to heal 55
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their wounds and compose their forms. So he were being destroyed, when Zeus in pity of them gave a turn to the face and pulled the skin from invented a new plan: he turned the parts of gen-the sides all over that which in our language is eration round to the front, for this had not been called the belly, like the purses which draw in, always their position, and they sowed the seed and he made one mouth at the centre, which he no longer as hitherto like grasshoppers in the fastened in a knot (the same which is called the ground, but in one another; and after the trans-navel); he also moulded the breast and took out position the male generated in the female in or-most of the wrinkles, much as a shoemaker might der that by the mutual embraces of man and smooth leather upon a last; he left a few, how-woman they might breed, and the race might ever, in the region of the belly and navel, as a continue; or if man came to man they might be memorial of the primeval state. After the divi-satisfied, and rest, and go their ways to the busi-sion the two parts of man, each desiring his other ness of life: so ancient is the desire of one an-half, came together, and throwing their arms other which is implanted in us, reuniting our about one another, entwined in mutual em-original nature, making one of two, and healing braces, longing to grow into one, they were on the state of man. Each of us when separated, the point of dying from hunger and self-neglect, having one side only, like a flat fish, is but the because they did not like to do anything apart; indenture of a man, and he is always looking for and when one of the halves died and the other his other half. Men who are a section of that survived, the survivor sought another mate, man double nature which was once called Androgy-or woman as we call them,—being the sections nous are lovers of women; adulterers are gener-of entire men or women,—and clung to that. They ally of this breed, and also adulterous women 56
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who lust after men: the women who are a sec-unwedded; and such a nature is prone to love tion of the woman do not care for men, but have and ready to return love, always embracing that female attachments; the female companions are which is akin to him. And when one of them of this sort. But they who are a section of the meets with his other half, the actual half of him-male follow the male, and while they are young, self, whether he be a lover of youth or a lover of being slices of the original man, they hang about another sort, the pair are lost in an amazement men and embrace them, and they are themselves of love and friendship and intimacy, and one will the best of boys and youths, because they have not be out of the other’s sight, as I may say, the most manly nature. Some indeed assert that even for a moment: these are the people who they are shameless, but this is not true; for they pass their whole lives together; yet they could do not act thus from any want of shame, but not explain what they desire of one another. For because they are valiant and manly, and have a the intense yearning which each of them has manly countenance, and they embrace that towards the other does not appear to be the de-which is like them. And these when they grow sire of lover’s intercourse, but of something else up become our statesmen, and these only, which which the soul of either evidently desires and is a great proof of the truth of what I am saving.
cannot tell, and of which she has only a dark When they reach manhood they are lovers of and doubtful presentiment. Suppose Hephaestus, youth, and are not naturally inclined to marry with his instruments, to come to the pair who or beget children,—if at all, they do so only in are lying side by side and to say to them, ‘What obedience to the law; but they are satisfied if do you people want of one another?’ they would they may be allowed to live with one another be unable to explain. And suppose further, that 57
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when he saw their perplexity he said: ‘Do you Arcadians were dispersed into villages by the desire to be wholly one; always day and night to Lacedaemonians (compare Arist. Pol.). And if we be in one another’s company? for if this is what are not obedient to the gods, there is a danger you desire, I am ready to melt you into one and that we shall be split up again and go about in let you grow together, so that being two you shall basso-relievo, like the profile figures having only become one, and while you live live a common half a nose which are sculptured on monuments, life as if you were a single man, and after your and that we shall be like tallies. Wherefore let death in the world below still be one departed us exhort all men to piety, that we may avoid soul instead of two—I ask whether this is what evil, and obtain the good, of which Love is to us you lovingly desire, and whether you are satis-the lord and minister; and let no one oppose him—
fied to attain this?’—there is not a man of them he is the enemy of the gods who opposes him.
who when he heard the proposal would deny or For if we are friends of the God and at peace would not acknowledge that this meeting and with him we shall find our own true loves, which melting into one another, this becoming one in-rarely happens in this world at present. I am stead of two, was the very expression of his an-serious, and therefore I must beg Eryximachus cient need (compare Arist. Pol.). And the reason not to make fun or to find any allusion in what I is that human nature was originally one and we am saying to Pausanias and Agathon, who, as I were a whole, and the desire and pursuit of the suspect, are both of the manly nature, and be-whole is called love. There was a time, I say, when long to the class which I have been describing.
we were one, but now because of the wicked-But my words have a wider application —they ness of mankind God has dispersed us, as the include men and women everywhere; and I be-58
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lieve that if our loves were perfectly accom-Indeed, I am not going to attack you, said plished, and each one returning to his primeval Eryximachus, for I thought your speech charm-nature had his original true love, then our race ing, and did I not know that Agathon and would be happy. And if this would be best of all, Socrates are masters in the art of love, I should the best in the next degree and under present be really afraid that they would have nothing to circumstances must be the nearest approach to say, after the world of things which have been such an union; and that will be the attainment said already. But, for all that, I am not without of a congenial love. Wherefore, if we would praise hopes.
him who has given to us the benefit, we must Socrates said: You played your part well, praise the god Love, who is our greatest bene-Eryximachus; but if you were as I am now, or factor, both leading us in this life back to our rather as I shall be when Agathon has spoken, own nature, and giving us high hopes for the you would, indeed, be in a great strait.
future, for he promises that if we are pious, he You want to cast a spell over me, Socrates, said will restore us to our original state, and heal us Agathon, in the hope that I may be disconcerted and make us happy and blessed. This, at the expectation raised among the audience Eryximachus, is my discourse of love, which, al-that I shall speak well.
though different to yours, I must beg you to leave I should be strangely forgetful, Agathon replied unassailed by the shafts of your ridicule, in or-Socrates, of the courage and magnanimity which der that each may have his turn; each, or rather you showed when your own compositions were either, for Agathon and Socrates are the only ones about to be exhibited, and you came upon the left.
stage with the actors and faced the vast theatre 59
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altogether undismayed, if I thought that your ashamed, if you thought that you were doing nerves could be fluttered at a small party of something disgraceful in their presence?
friends.
Here Phaedrus interrupted them, saying: not Do you think, Socrates, said Agathon, that my answer him, my dear Agathon; for if he can only head is so full of the theatre as not to know how get a partner with whom he can talk, especially much more formidable to a man of sense a few a good-looking one, he will no longer care about good judges are than many fools?
the completion of our plan. Now I love to hear Nay, replied Socrates, I should be very wrong him talk; but just at present I must not forget in attributing to you, Agathon, that or any other the encomium on Love which I ought to receive want of refinement. And I am quite aware that from him and from every one. When you and he if you happened to meet with any whom you have paid your tribute to the god, then you may thought wise, you would care for their opinion talk.
much more than for that of the many. But then Very good, Phaedrus, said Agathon; I see no we, having been a part of the foolish many in reason why I should not proceed with my speech, the theatre, cannot be regarded as the select as I shall have many other opportunities of con-wise; though I know that if you chanced to be in versing with Socrates. Let me say first how I the presence, not of one of ourselves, but of some ought to speak, and then speak:—
really wise man, you would be ashamed of dis-The previous speakers, instead of praising the gracing yourself before him—would you not?
god Love, or unfolding his nature, appear to have Yes, said Agathon.
congratulated mankind on the benefits which he But before the many you would not be confers upon them. But I would rather praise the 60
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god first, and then speak of his gifts; this is al-peace and sweetness, as there is now in heaven, ways the right way of praising everything. May since the rule of Love began. Love is young and I say without impiety or offence, that of all the also tender; he ought to have a poet like Homer blessed gods he is the most blessed because he to describe his tenderness, as Homer says of Ate, is the fairest and best? And he is the fairest: for, that she is a goddess and tender:—
in the first place, he is the youngest, and of his youth he is himself the witness, fleeing out of
‘Her feet are tender, for she sets her steps, the way of age, who is swift enough, swifter truly Not on the ground but on the heads of men:’
than most of us like:—Love hates him and will not come near him; but youth and love live and herein is an excellent proof of her tenderness,—
move together—like to like, as the proverb says.
that she walks not upon the hard but upon the Many things were said by Phaedrus about Love soft. Let us adduce a similar proof of the tender-in which I agree with him; but I cannot agree ness of Love; for he walks not upon the earth, that he is older than Iapetus and Kronos:—not nor yet upon the skulls of men, which are not so so; I maintain him to be the youngest of the gods, very soft, but in the hearts and souls of both gods and youthful ever. The ancient doings among the and men, which are of all things the softest: in gods of which Hesiod and Parmenides spoke, if them he walks and dwells and makes his home.
the tradition of them be true, were done of Ne-Not in every soul without exception, for where cessity and not of Love; had Love been in those there is hardness he departs, where there is soft-days, there would have been no chaining or ness there he dwells; and nestling always with mutilation of the gods, or other violence, but his feet and in all manner of ways in the softest 61
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of soft places, how can he be other than the soft-comes not near him, neither when he acts does est of all things? Of a truth he is the tenderest he act by force. For all men in all things serve as well as the youngest, and also he is of flexile him of their own free will, and where there is form; for if he were hard and without flexure he voluntary agreement, there, as the laws which could not enfold all things, or wind his way into are the lords of the city say, is justice. And not and out of every soul of man undiscovered. And only is he just but exceedingly temperate, for a proof of his flexibility and symmetry of form is Temperance is the acknowledged ruler of the his grace, which is universally admitted to be in pleasures and desires, and no pleasure ever mas-an especial manner the attribute of Love; ters Love; he is their master and they are his ungrace and love are always at war with one servants; and if he conquers them he must be another. The fairness of his complexion is re-temperate indeed. As to courage, even the God vealed by his habitation among the flowers; for of War is no match for him; he is the captive and he dwells not amid bloomless or fading beauties, Love is the lord, for love, the love of Aphrodite, whether of body or soul or aught else, but in the masters him, as the tale runs; and the master is place of flowers and scents, there he sits and stronger than the servant. And if he conquers abides. Concerning the beauty of the god I have the bravest of all others, he must be himself the said enough; and yet there remains much more bravest. Of his courage and justice and temper-which I might say. Of his virtue I have now to ance I have spoken, but I have yet to speak of speak: his greatest glory is that he can neither his wisdom; and according to the measure of my do nor suffer wrong to or from any god or any ability I must try to do my best. In the first place man; for he suffers not by force if he suffers; force he is a poet (and here, like Eryximachus, I mag-62
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nify my art), and he is also the source of poesy men, are all due to Love, who was the inventor of in others, which he could not be if he were not them. And so Love set in order the empire of the himself a poet. And at the touch of him every gods—the love of beauty, as is evident, for with one becomes a poet, even though he had no deformity Love has no concern. In the days of old, music in him before (A fragment of the as I began by saying, dreadful deeds were done Sthenoaoea of Euripides.); this also is a proof that among the gods, for they were ruled by Necessity; Love is a good poet and accomplished in all the but now since the birth of Love, and from the Love fine arts; for no one can give to another that of the beautiful, has sprung every good in heaven which he has not himself, or teach that of which and earth. Therefore, Phaedrus, I say of Love that he has no knowledge. Who will deny that the he is the fairest and best in himself, and the cause creation of the animals is his doing? Are they of what is fairest and best in all other things. And not all the works of his wisdom, born and begot-there comes into my mind a line of poetry in which ten of him? And as to the artists, do we not know he is said to be the god who that he only of them whom love inspires has the light of fame?—he whom Love touches not walks
‘Gives peace on earth and calms the stormy deep, in darkness. The arts of medicine and archery Who stills the winds and bids the sufferer sleep.’
and divination were discovered by Apollo, under the guidance of love and desire; so that he This is he who empties men of disaffection and too is a disciple of Love. Also the melody of the fills them with affection, who makes them to Muses, the metallurgy of Hephaestus, the weav-meet together at banquets such as these: in sac-ing of Athene, the empire of Zeus over gods and rifices, feasts, dances, he is our lord—who sends 63
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courtesy and sends away discourtesy, who gives Socrates, looking at Eryximachus, said: Tell me, kindness ever and never gives unkindness; the son of Acumenus, was there not reason in my friend of the good, the wonder of the wise, the fears? and was I not a true prophet when I said amazement of the gods; desired by those who that Agathon would make a wonderful oration, have no part in him, and precious to those who and that I should be in a strait?
have the better part in him; parent of delicacy, The part of the prophecy which concerns luxury, desire, fondness, softness, grace; regard-Agathon, replied Eryximachus, appears to me to ful of the good, regardless of the evil: in every be true; but not the other part—that you will be word, work, wish, fear—saviour, pilot, comrade, in a strait.
helper; glory of gods and men, leader best and Why, my dear friend, said Socrates, must not I brightest: in whose footsteps let every man fol-or any one be in a strait who has to speak after low, sweetly singing in his honour and joining in he has heard such a rich and varied discourse? I that sweet strain with which love charms the am especially struck with the beauty of the con-souls of gods and men. Such is the speech, cluding words—who could listen to them with-Phaedrus, half-playful, yet having a certain mea-out amazement? When I reflected on the immea-sure of seriousness, which, according to my abil-surable inferiority of my own powers, I was ready ity, I dedicate to the god.
to run away for shame, if there had been a possi-When Agathon had done speaking, bility of escape. For I was reminded of Gorgias, Aristodemus said that there was a general cheer; and at the end of his speech I fancied that the young man was thought to have spoken in a Agathon was shaking at me the Gorginian or manner worthy of himself, and of the god. And Gorgonian head of the great master of rhetoric, 64
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which was simply to turn me and my speech into praise which can be gathered anywhere; and you stone, as Homer says (Odyssey), and strike me say that ‘he is all this,’ and ‘the cause of all dumb. And then I perceived how foolish I had that,’ making him appear the fairest and best been in consenting to take my turn with you in of all to those who know him not, for you cannot praising love, and saying that I too was a master impose upon those who know him. And a noble of the art, when I really had no conception how and solemn hymn of praise have you rehearsed.
anything ought to be praised. For in my simplic-But as I misunderstood the nature of the praise ity I imagined that the topics of praise should be when I said that I would take my turn, I must true, and that this being presupposed, out of the beg to be absolved from the promise which I true the speaker was to choose the best and set made in ignorance, and which (as Euripides them forth in the best manner. And I felt quite would say (Eurip. Hyppolytus)) was a promise proud, thinking that I knew the nature of true of the lips and not of the mind. Farewell then to praise, and should speak well. Whereas I now such a strain: for I do not praise in that way; no, see that the intention was to attribute to Love indeed, I cannot. But if you like to hear the truth every species of greatness and glory, whether about love, I am ready to speak in my own man-really belonging to him or not, without regard ner, though I will not make myself ridiculous by to truth or falsehood—that was no matter; for entering into any rivalry with you. Say then, the original proposal seems to have been not that Phaedrus, whether you would like to have the each of you should really praise Love, but only truth about love, spoken in any words and in that you should appear to praise him. And so any order which may happen to come into my you attribute to Love every imaginable form of mind at the time. Will that be agreeable to you?