“Well, what is it, then?”
“Reproduction and birth in beauty.”
“Maybe,” I said.
“Certainly,” she said. “Now, why reproduction? It’s because reproduction [207] goes on forever; it is what mortals have in place of immortality. A lover must desire immortality along with the good, if what we agreed earlier was right, that Love wants to possess the good forever. It follows from our argument that Love must desire immortality.”
All this she taught me, on those occasions when she spoke on the art of love. And once she asked, “What do you think causes love and desire, Socrates? Don’t you see what an awful state a wild animal is in when it [b] wants to reproduce? Footed and winged animals alike, all are plagued by the disease of Love. First they are sick for intercourse with each other, then for nurturing their young—for their sake the weakest animals stand ready to do battle against the strongest and even to die for them, and they may be racked with famine in order to feed their young. They would do anything for their sake. Human beings, you’d think, would do this because [c] they understand the reason for it; but what causes wild animals to be in such a state of love? Can you say?”
And I said again that I didn’t know.
So she said, “How do you think you’ll ever master the art of love, if you don’t know that?”
“But that’s why I came to you, Diotima, as I just said. I knew I needed a teacher. So tell me what causes this, and everything else that belongs to the art of love.”
“If you really believe that Love by its nature aims at what we have often [d] agreed it does, then don’t be surprised at the answer,” she said. “For among animals the principle is the same as with us, and mortal nature seeks so far as possible to live forever and be immortal. And this is possible in one way only: by reproduction, because it always leaves behind a new young one in place of the old. Even while each living thing is said to be alive and to be the same—as a person is said to be the same from childhood till he turns into an old man—even then he never consists of the same things, though he is called the same, but he is always being renewed and [e] in other respects passing away, in his hair and flesh and bones and blood and his entire body. And it’s not just in his body, but in his soul, too, for none of his manners, customs, opinions, desires, pleasures, pains, or fears ever remains the same, but some are coming to be in him while others are passing away. And what is still far stranger than that is that not only [208] does one branch of knowledge come to be in us while another passes away and that we are never the same even in respect of our knowledge, but that each single piece of knowledge has the same fate. For what we call studying exists because knowledge is leaving us, because forgetting is the departure of knowledge, while studying puts back a fresh memory in place of what went away, thereby preserving a piece of knowledge, so that it seems to be the same. And in that way everything mortal is preserved, not, like the divine, by always being the same in every way, but because [b] what is departing and aging leaves behind something new, something such as it had been. By this device, Socrates,” she said, “what is mortal shares in immortality, whether it is a body or anything else, while the immortal has another way. So don’t be surprised if everything naturally values its own offspring, because it is for the sake of immortality that everything shows this zeal, which is Love.”
Yet when I heard her speech I was amazed, and spoke: “Well,” said I, [c] “Most wise Diotima, is this really the way it is?”
And in the manner of a perfect sophist she said, “Be sure of it, Socrates. Look, if you will, at how human beings seek honor. You’d be amazed at their irrationality, if you didn’t have in mind what I spoke about and if you hadn’t pondered the awful state of love they’re in, wanting to become famous and ‘to lay up glory immortal forever,’ and how they’re ready to brave any danger for the sake of this, much more than they are for their children; and they are prepared to spend money, suffer through all sorts of ordeals, and even die for the sake of glory. Do you really think that [d] Alcestis would have died for Admetus,” she asked, “or that Achilles would have died after Patroclus, or that your Codrus would have died so as to preserve the throne for his sons,43 if they hadn’t expected the memory of their virtue—which we still hold in honor—to be immortal? Far from it,” she said. “I believe that anyone will do anything for the sake of immortal virtue and the glorious fame that follows; and the better the people, the [e] more they will do, for they are all in love with immortality.
“Now, some people are pregnant in body, and for this reason turn more to women and pursue love in that way, providing themselves through childbirth with immortality and remembrance and happiness, as they think, for all time to come; while others are pregnant in soul—because there [209] surely are those who are even more pregnant in their souls than in their bodies, and these are pregnant with what is fitting for a soul to bear and bring to birth. And what is fitting? Wisdom and the rest of virtue, which all poets beget, as well as all the craftsmen who are said to be creative. But by far the greatest and most beautiful part of wisdom deals with the proper ordering of cities and households, and that is called moderation and justice. When someone has been pregnant with these in his soul from [b] early youth, while he is still a virgin, and, having arrived at the proper age, desires to beget and give birth, he too will certainly go about seeking the beauty in which he would beget; for he will never beget in anything ugly. Since he is pregnant, then, he is much more drawn to bodies that are beautiful than to those that are ugly; and if he also has the luck to find a soul that is beautiful and noble and well-formed, he is even more drawn [c] to this combination; such a man makes him instantly teem with ideas and arguments about virtue—the qualities a virtuous man should have and the customary activities in which he should engage; and so he tries to educate him. In my view, you see, when he makes contact with someone beautiful and keeps company with him, he conceives and gives birth to what he has been carrying inside him for ages. And whether they are together or apart, he remembers that beauty. And in common with him he nurtures the newborn; such people, therefore, have much more to share than do the parents of human children, and have a firmer bond of friendship, because the children in whom they have a share are more [d] beautiful and more immortal. Everyone would rather have such children than human ones, and would look up to Homer, Hesiod, and the other good poets with envy and admiration for the offspring they have left behind—offspring, which, because they are immortal themselves, provide their parents with immortal glory and remembrance. For example,” she said, “those are the sort of children Lycurgus44 left behind in Sparta as the saviors of Sparta and virtually all of Greece. Among you the honor goes [e] to Solon for his creation of your laws. Other men in other places everywhere, Greek or barbarian, have brought a host of beautiful deeds into the light and begotten every kind of virtue. Already many shrines have sprung up to honor them for their immortal children, which hasn’t happened yet to anyone for human offspring.
[210] “Even you, Socrates, could probably come to be initiated into these rites of love. But as for the purpose of these rites when they are done correctly—that is the final and highest mystery, and I don’t know if you are capable of it. I myself will tell you,” she said, “and I won’t stint any effort. And you must try to follow if you can.
“A lover who goes about this matter correctly must begin in his youth to devote himself to beautiful bodies. First, if the leader45 leads aright, he should love one body and beget beautiful ideas there; then he should [b] realize that the beauty of any one body is brother to the beauty of any other and that if he is to pursue beauty of form he’d be very foolish not to think that the beauty of all bodies is one and the same. When he grasps this, he must become a lover of all beautiful bodies, and he must think that this wild gaping after just one body is a small thing and despise it.
“After this he must think that the beauty of people’s souls is more valuable than the beauty of their bodies, so that if someone is
decent in [c] his soul, even though he is scarcely blooming in his body, our lover must be content to love and care for him and to seek to give birth to such ideas as will make young men better. The result is that our lover will be forced to gaze at the beauty of activities and laws and to see that all this is akin to itself, with the result that he will think that the beauty of bodies is a thing of no importance. After customs he must move on to various kinds of knowledge. The result is that he will see the beauty of knowledge and [d] be looking mainly not at beauty in a single example—as a servant would who favored the beauty of a little boy or a man or a single custom (being a slave, of course, he’s low and small-minded)—but the lover is turned to the great sea of beauty, and, gazing upon this, he gives birth to many gloriously beautiful ideas and theories, in unstinting love of wisdom,46 until, having grown and been strengthened there, he catches sight of such [e] knowledge, and it is the knowledge of such beauty …
“Try to pay attention to me,” she said, “as best you can. You see, the man who has been thus far guided in matters of Love, who has beheld beautiful things in the right order and correctly, is coming now to the goal of Loving: all of a sudden he will catch sight of something wonderfully beautiful in its nature; that, Socrates, is the reason for all his earlier labors: [211]
“First, it always is and neither comes to be nor passes away, neither waxes nor wanes. Second, it is not beautiful this way and ugly that way, nor beautiful at one time and ugly at another, nor beautiful in relation to one thing and ugly in relation to another; nor is it beautiful here but ugly there, as it would be if it were beautiful for some people and ugly for others. Nor will the beautiful appear to him in the guise of a face or hands or anything else that belongs to the body. It will not appear to him as one idea or one kind of knowledge. It is not anywhere in another thing, as in [b] an animal, or in earth, or in heaven, or in anything else, but itself by itself with itself, it is always one in form; and all the other beautiful things share in that, in such a way that when those others come to be or pass away, this does not become the least bit smaller or greater nor suffer any change. So when someone rises by these stages, through loving boys correctly, and begins to see this beauty, he has almost grasped his goal. This is what it [c] is to go aright, or be led by another, into the mystery of Love: one goes always upwards for the sake of this Beauty, starting out from beautiful things and using them like rising stairs: from one body to two and from two to all beautiful bodies, then from beautiful bodies to beautiful customs, and from customs to learning beautiful things, and from these lessons he arrives47 in the end at this lesson, which is learning of this very Beauty, so that in the end he comes to know just what it is to be beautiful. [d]
“And there in life, Socrates, my friend,” said the woman from Mantinea, “there if anywhere should a person live his life, beholding that Beauty. If you once see that, it won’t occur to you to measure beauty by gold or clothing or beautiful boys and youths—who, if you see them now, strike you out of your senses, and make you, you and many others, eager to be with the boys you love and look at them forever, if there were any way to do that, forgetting food and drink, everything but looking at them and [e] being with them. But how would it be, in our view,” she said, “if someone got to see the Beautiful itself, absolute, pure, unmixed, not polluted by human flesh or colors or any other great nonsense of mortality, but if he [212] could see the divine Beauty itself in its one form? Do you think it would be a poor life for a human being to look there and to behold it by that which he ought, and to be with it? Or haven’t you remembered,” she said, “that in that life alone, when he looks at Beauty in the only way that Beauty can be seen—only then will it become possible for him to give birth not to images of virtue (because he’s in touch with no images), but to true virtue (because he is in touch with the true Beauty). The love of the gods belongs to anyone who has given birth to true virtue and nourished it, [b] and if any human being could become immortal, it would be he.”
This, Phaedrus and the rest of you, was what Diotima told me. I was persuaded. And once persuaded, I try to persuade others too that human nature can find no better workmate for acquiring this than Love. That’s why I say that every man must honor Love, why I honor the rites of Love myself and practice them with special diligence, and why I commend them to others. Now and always I praise the power and courage of Love so far [c] as I am able. Consider this speech, then, Phaedrus, if you wish, a speech in praise of Love. Or if not, call it whatever and however you please to call it.
Socrates’ speech finished to loud applause. Meanwhile, Aristophanes was trying to make himself heard over their cheers in order to make a response to something Socrates had said about his own speech.48 Then, all of a sudden, there was even more noise. A large drunken party had arrived at the courtyard door and they were rattling it loudly, accompanied by the shrieks of some flute-girl they had brought along. Agathon at that point called to his slaves:
[d] “Go see who it is. If it’s people we know, invite them in. If not, tell them the party’s over, and we’re about to turn in.”
A moment later they heard Alcibiades shouting in the courtyard, very drunk and very loud. He wanted to know where Agathon was, he demanded to see Agathon at once. Actually, he was half-carried into the [e] house by the flute-girl and by some other companions of his, but, at the door, he managed to stand by himself, crowned with a beautiful wreath of violets and ivy and ribbons in his hair.
“Good evening, gentlemen. I’m plastered,” he announced. “May I join your party? Or should I crown Agathon with this wreath—which is all I came to do, anyway—and make myself scarce? I really couldn’t make it yesterday,” he continued, “but nothing could stop me tonight! See, I’m wearing the garland myself. I want this crown to come directly from my head to the head that belongs, I don’t mind saying, to the cleverest and best looking man in town. Ah, you laugh; you think I’m drunk! Fine, go [213] ahead—I know I’m right anyway. Well, what do you say? May I join you on these terms? Will you have a drink with me or not?”
Naturally they all made a big fuss. They implored him to join them, they begged him to take a seat, and Agathon called him to his side. So Alcibiades, again with the help of his friends, approached Agathon. At the same time, he kept trying to take his ribbons off so that he could crown Agathon with them, but all he succeeded in doing was to push them further down his head until they finally slipped over his eyes. What with the ivy and all, he didn’t see Socrates, who had made room for him on the couch as soon as he saw him. So Alcibiades sat down between Socrates [b] and Agathon and, as soon as he did so, he put his arms around Agathon, kissed him, and placed the ribbons on his head.
Agathon asked his slaves to take Alcibiades’ sandals off. “We can all three fit on my couch,” he said.
“What a good idea!” Alcibiades replied. “But wait a moment! Who’s the third?”
As he said this, he turned around, and it was only then that he saw Socrates. No sooner had he seen him than he leaped up and cried:
“Good lord, what’s going on here? It’s Socrates! You’ve trapped me [c] again! You always do this to me—all of a sudden you’ll turn up out of nowhere where I least expect you! Well, what do you want now? Why did you choose this particular couch? Why aren’t you with Aristophanes or anyone else we could tease you about? But no, you figured out a way to find a place next to the most handsome man in the room!”
“I beg you, Agathon,” Socrates said, “protect me from this man! You [d] can’t imagine what it’s like to be in love with him: from the very first moment he realized how I felt about him, he hasn’t allowed me to say two words to anybody else—what am I saying, I can’t so much as look at an attractive man but he flies into a fit of jealous rage. He yells; he threatens; he can hardly keep from slapping me around! Please, try to keep him under control. Could you perhaps make him forgive me? And if you can’t, if he gets violent, will you defend me? The fierceness of his passion terrifies me!”
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p; “I shall never forgive you!” Alcibiades cried. “I promise you, you’ll pay [e] for this! But for the moment,” he said, turning to Agathon, “give me some of these ribbons. I’d better make a wreath for him as well—look at that magnificent head! Otherwise, I know, he’ll make a scene. He’ll be grumbling that, though I crowned you for your first victory, I didn’t honor him even though he has never lost an argument in his life.”
So Alcibiades took the ribbons, arranged them on Socrates’ head, and lay back on the couch. Immediately, however, he started up again:
“Friends, you look sober to me; we can’t have that! Let’s have a drink! Remember our agreement? We need a master of ceremonies; who should it be? … Well, at least till you are all too drunk to care, I elect … myself! Who else? Agathon, I want the largest cup around … No! Wait! You! [214] Bring me that cooling jar over there!”
He’d seen the cooling jar, and he realized it could hold more than two quarts of wine. He had the slaves fill it to the brim, drained it, and ordered them to fill it up again for Socrates.
“Not that the trick will have any effect on him,” he told the group. “Socrates will drink whatever you put in front of him, but no one yet has seen him drunk.”
Complete Works Page 78