symposium-第5部分

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　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　（the　same　which　is　called　the　navel）；　he　also　moulded　the　breast　and　took　out　most　of　the　wrinkles；　much　as　a　shoemaker　might　smooth　leather　upon　a　last；　he　left　a　few；　however；　in　the　region　of　the　belly　and　navel；　as　a　memorial　of　the　primeval　state。　After　the　division　the　two　parts　of　man；　each　desiring　his　other　half；　came　together；　and　throwing　their　arms　about　one　another；　entwined　in　mutual　embraces；　longing　to　grow　into　one；　they　were　on　the　point　of　dying　from　hunger　and

self…neglect；　because　they　did　not　like　to　do　anything　apart；　and　when　one　of　the　halves　died　and　the　other　survived；　the　survivor　sought　another　mate；　man　or　woman　as　we　call　them；　being　the　sections　of　entire　men　or　women；　and　clung　to　that。　They　were　being　destroyed；　when　Zeus　in　pity　of　them　invented　a　new　plan：　he　turned　the　parts　of　generation　round　to　the　front；　for　this　had　not　been　always　their　position　and　they　sowed　the　seed　no　longer　as　hitherto　like　grasshoppers　in　the　ground；　but　in　one　another；　and　after　the　transposition　the　male　generated　in　the　female　in　order　that　by　the　mutual　embraces　of　man　and　woman　they　might　breed；　and　the　race　might　continue；　or　if　man　came　to　man　they　might　be　satisfied；　and　rest；　and　go　their　ways　to　the　business　of　life：　so　ancient　is　the　desire　of　one　another　which　is　implanted　in　us；　reuniting　our　original　nature；　making　one　of　two；　and　healing　the　state　of　man。　　　Each　of　us　when　separated；　having　one　side　only；　like　a　flat　fish；　is　but　the　indenture　of　a　man；　and　he　is　always　looking　for　his　other　half。　Men　who　are　a　section　of　that　double　nature　which　was　once　called　Androgynous　are　lovers　of　women；　adulterers　are　generally　of　this　breed；　and　also　adulterous　women　who　lust　after　men：　the　women　who　are　a　section　of　the　woman　do　not　care　for　men；　but　have　female　attachments；　the　female　companions　are　of　this　sort。　But　they　who　are　a　section　of　the　male　follow　the　male；　and　while　they　are　young；　being　slices　of　the　original　man；　they　hang　about　men　and　embrace　them；　and　they　are　themselves　the　best　of　boys　and　youths；　because　they　have　the　most　manly　nature。　Some　indeed　assert　that　they　are　shameless；　but　this　is　not　true；　for　they　do　not　act　thus　from　any　want　of　shame；　but　because　they　are　valiant　and　manly；　and　have　a　manly　countenance；　and　they　embrace　that　which　is　like　them。　And　these　when　they　grow　up　become　our　statesmen；　and　these　only；　which　is　a　great　proof　of　the　truth　of　what　I　am　saving。　When　they　reach　manhood　they　are　loves　of　youth；　and　are　not　naturally　inclined　to　marry　or　beget　children；…if　at　all；　they　do　so　only　in　obedience　to　the　law；　but　they　are　satisfied　if　they　may　be　allowed　to　live　with　one　another　unwedded；　and　such　a　nature　is　prone　to　love　and　ready　to　return　love；　always　embracing　that　which　is　akin　to　him。　And　when　one　of　them　meets　with　his　other　half；　the　actual　half　of　himself；　whether　he　be　a　lover　of　youth　or　a　lover　of　another　sort；　the　pair　are　lost　in　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