symposium-第6章

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s　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。　　　Eryximachus　said：　Beware；　friend　Aristophanes；　although　you　are　going　to　speak；　you　are　making　fun　of　me；　and　I　shall　have　to　watch　and　see　whether　I　cannot　have　a　laugh　at　your　expense；　when　you　might　speak　in　peace。　　　You　are　right；　said　Aristophanes；　laughing。　I　will　unsay　my　words；　but　do　you　please　not　to　watch　me；　as　I　fear　that　in　the　speech　which　I　am　about　to　make；　instead　of　others　laughing　with　me；　which　is　to　the　manner　born　of　our　muse　and　would　be　all　the　better；　I　shall　only　be　laughed　at　by　them。　　　Do　you　expect　to　shoot　your　bolt　and　escape；　Aristophanes？　Well；　perhaps　if　you　are　very　careful　and　bear　in　mind　that　you　will　be　called　to　account；　I　may　be　induced　to　let　you　off。　　　Aristophanes　professed　to　open　another　vein　of　discourse；　he　had　a　mind　to　praise　Love　in　another　way；　unlike　that　either　of　Pausanias　or　Eryximachus。　Mankind；　he　said；　judging　by　their　neglect　of　him；　have　never；　as　I　think；　at　all　understood　the　power　of　Love。　For　if　they　had　understood　him　they　would　surely　have　built　noble　temples　and　altars；　and　offered　solemn　sacrifices　in　his　honour；　but　this　is　not　done；　and　most　certainly　ought　to　be　done：　since　of　all　the　gods　he　is　the　best　friend　of　men；　the　helper　and　the　healer　of　the　ills　which　are　the　great　impediment　to　the　happiness　of　the　race。　I　will　try　to　describe　his　power　to　you；　and　you　shall　teach　the　rest　of　the　world　what　I　am　teaching　you。　In　the　first　place；　let　me　treat　of　the　nature　of　man　and　what　has　happened　to　it；　for　the　original　human　nature　was　not　like　the　present；　but　different。　The　sexes　were　not　two　as　they　are　now；　but　originally　three　in　number；　there　was　man；　woman；　and　the　union　of　the　two；　having　a　name　corresponding　to　this　double　nature；　which　had　once　a　real　existence；　but　is　now　lost；　and　the　word　〃Androgynous〃　is　only　preserved　as　a　term　of　reproach。　In　the　second　place；　the　primeval　man　was　round；　his　back　and　sides　forming　a　circle；　and　he　had　four　hands　and　four　feet；　one　head　with　two　faces；　looking　opposite　ways；　set　on　a　round　neck　and　precisely　alike；　also　four　ears；　two　privy　members；　and　the　remainder　to　correspond。　He　could　walk　upright　as　men　now　do；　backwards　or　forwards　as　he　pleased；　and　he　could　also　roll　over　and　over　at　a　great　pace；　turning　on　his　four　hands　and　four　feet；　eight　in　all；　like　tumblers　going　over　and　over　with　their　legs　in　the　air；　this　was　when　he　wanted　to　run　fast。　Now　the　sexes　were　three；　and　such　as　I　have　described　them；　because　the　sun；　moon；　and　earth　are　three；…and　the　man　was　originally　the　child　of　the　sun；　the　woman　of　the　earth；　and　the　man…woman　of　the　moon；　which　is　made　up　of　sun　and　earth；　and　they　were　all　round　and　moved　round　and　round：　like　their　parents。　Terrible　was　their　might　and　strength；　and　the　thoughts　of　their　hearts　were　great；　and　they　made　an　attack　upon　the　gods；　of　them　is　told　the　tale　of　Otys　and　Ephialtes　who；　as　Homer　says；　dared　to　scale　heaven；　and　would　have　laid　hands　upon　the　gods。　Doubt　reigned　in　the　celestial　councils。　Should　they　kill　them　and　annihilate　the　race　with　thunderbolts；　as　they　had　done　the　giants；　then　there　would　be　an　end　of　the　sacrifices　and　worship　which　men　offered　to　them；　but；　on　the　other　hand；　the　gods　could　not　suffer　their　insolence　to　be　unrestrained。　　　At　last；　after　a　good　deal　of　reflection；　Zeus　discovered　a　way。　He　said：　〃Methinks　I　have　a　plan　which　will　humble　their　pride　and　improve　their　manners；　men　shall　continue　to　exist；　but　I　will　cut　them　in　two　and　then　they　will　be　diminished　in　strength　and　increased　in　numbers；　this　will　have　the　advantage　of　making　them　more　profitable　to　us。　They　shall　walk　upright　on　two　legs；　and　if　they　continue　insolent　and　will　not　be　quiet；　I　will　split　them　again　and　they　shall　hop　about　on　a　single　leg。〃　He　spoke　and　cut　men　in　two；　like　a　sorb…apple　which　is　halved　for　pickling；　or　as　you　might　divide　an　egg　with　a　hair；　and　as　he　cut　them　one　after　another；　he　bade　Apollo　give　the　face　and　the　half　of　the　neck　a　turn　in　order　that　the　man　might　contemplate　the　section　of　himself：　he　would　thus　learn　a　lesson　of　humility。　Apollo　was　also　bidden　to　heal　their　wounds　and　compose　their　forms。　So　he　gave　a　turn　to　the　face　and　pulled　the　skin　from　the　sides　all　over　that　which　in　our　language　is　called　the　belly；　like　the　purses　which　draw　in；　and　he　made　one　mouth　at　the　centre；　which　he　fastened　in　a　knot