symposium-第6节
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an amazement of love and friendship and intimacy； and would not be out of the other's sight； as I may say； even for a moment： these are the people who pass their whole lives together； yet they could not explain what they desire of one another。 For the intense yearning which each of them has towards the other does not appear to be the desire of lover's intercourse； but of something else which the soul of either evidently desires and cannot tell； and of which she has only a dark and doubtful presentiment。 Suppose Hephaestus； with his instruments； to come to the pair who are lying side； by side and to say to them； 〃What do you people want of one another？〃 they would be unable to explain。 And suppose further； that when he saw their perplexity he said： 〃Do you desire to be wholly one； always day and night to be in one another's company？ for if this is what you desire； I am ready to melt you into one and let you grow together； so that being two you shall become one； and while you live a common life as if you were a single man； and after your death in the world below still be one departed soul instead of two…I ask whether this is what you lovingly desire； and whether you are satisfied to attain this？〃…there is not a man of them who when he heard the proposal would deny or would not acknowledge that this meeting and melting into one another； this becoming one instead of two； was the very expression of his ancient need。 And the reason is that human nature was originally one and we were a whole； and the desire and pursuit of the whole is called love。 There was a time； I say； when we were one； but now because of the wickedness of mankind God has dispersed us； as the Arcadians were dispersed into villages by the Lacedaemonians。 And if we are not obedient to the gods； there is a danger that we shall be split up again and go about in basso…relievo； like the profile figures having only half a nose which are sculptured on monuments； and that we shall be like tallies。 Wherefore let us exhort all men to piety； that we may avoid evil； and obtain the good； of which Love is to us the lord and minister； and let no one oppose him…he is the enemy of the gods who oppose him。 For if we are friends of the God and at peace with him we shall find our own true loves； which rarely happens in this 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 I may be disconcerted at the expectation raised among the audience that I shall speak well。 I should be strangely forgetful； Agathon replied Socrates； of the courage and magnanimity which you showed when your own compositions were about to be exhibited； and you came upon the stage with the actors and faced the vast theatre altogether undismayed； if I thought that your nerves could be fluttered at a small party of friends。 Do you think； Socrates； said Agathon； that my head is so full of the theatre as not to know how much more formidable to a man of sense a few good judges are than many fools？ Nay； replied Socrates； I should be very wrong in attributing to you； Agathon； that or any other want of refinement。 And I am quite aware that if you happened to meet with any whom you thought wise； you would care for their opinion much more than for that of the many。 But then we； having been a part of the foolish many in the theatre； cannot be regarded as the select wise； though I know that if you chanced to be in the presence； not of one of ourselves； but of some really wise man； you would be ashamed of disgracing yourself before him…would you not？ Yes； said Agathon。 But before the many you would not be ashamed； if you thought that you were doing something disgraceful in their presence？ Here Phaedrus interrupted them； saying： not answer him； my dear Agathon； for if he can only get a partner with whom he can talk； especially a good…looking one； he will no longer care about the completion of our plan。 Now I love to hear him talk； but just at present I must not forget the encomium on Love which I ought to receive from him and from every one。 When you and he have paid your tribute to the god； then you may talk。 Very good； Phaedrus； said Agathon； I see no reason why I should not proceed with my speech； as I shall have many other opportunities of conversing with Socrates。 Let me say first how I ought to speak； and then speak：… The previous speakers； instead of praising the god Love； or unfolding his nature； appear to have congratulated mankind on the benefits which he confers upon them。 But I would rather praise the god first； and then speak of his gifts； this is always the right way of praising everything。 May I say without impiety or offence； that of all the blessed gods he is the most blessed because he is the fairest and best？ And he is the fairest： for； in the first place； he is the youngest； and of his youth he is himself the witness； fleeing out of the way of age； who is swift enough； swifter truly than most of us like：…Love hates him and will not come near him； but youth and love live and move together…like to like； as the proverb says。 Many things were said by Phaedrus about Love in which I agree with him； but I cannot agree that he is older than Iapetus and Kronos：…not so； I maintain him to be the youngest of the gods； and youthful ever。 The ancient doings among the gods of which Hesiod and Parmenides spoke； if the tradition of them be true； were done of Necessity and not Love； had Love been in those days； there would have been no chaining or mutilation of the gods； or other violence； but peace and sweetness； as there is now in heaven； since the rule of Love began。 Love is young and also tender； he ought to have a poet like Homer to describe his tenderness； as Homer says of Ate； that she is a goddess and tender：
Her feet are tender； for she sets her steps； Not on the ground but on the heads of men：
herein is an excellent proof of her tenderness that；…she walks not upon the hard but upon the soft。 Let us adduce a similar proof of the tenderness of Love； for he walks not upon the earth； nor yet upon skulls of men； which are not so very soft； but in the hearts and souls of both god； and men； which are of all things the softest： in them he walks and dwells and makes his home。 Not in every soul without exception； for Where there is hardness he departs； where there is softness there he dwells； and nestling always with his feet and in all manner of ways in the softest of soft places； how can he be other than the softest of all things？ Of a truth he is the tenderest as well as the youngest； and also he is of flexile form； for if he were hard and without flexure he could not enfold all things； or wind his way into and out of every soul of man undiscovered。 And a proof of his flexibility and symmetry of form is his grace； which is universally admitted to be in an especial manner the attribute of Love； ungrace and love are always at war with one another。 The fairness of his complexion is revealed by his habitation among the flowers； for he dwells not amid bloomless or fading beauties； whether of body or soul or aught else； but in the place of flowers and scents； there he sits and abides。 Concerning the beauty of the god I have said enough； and yet there remains much more which I might say。 Of his virtue I have now to speak： his greatest glory is that he can neither do nor suffer wrong to or from any god or any man； for he suffers not by force if he suffers； force comes not near him； neither when he acts does he
