Phaedrus. Платон
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imported from Sicily, which had ceased to be awakened in them by really great works, such as the odes of Anacreon or Sappho or the orations of Pericles. That the first speech was really written by Lysias is improbable. Like the poem of Solon, or the story of Thamus and Theuth, or the funeral oration of Aspasia (if genuine), or the pretence of Socrates in the Cratylus that his knowledge of philology is derived from Euthyphro, the invention is really due to the imagination of Plato, and may be compared to the parodies of the Sophists in the Protagoras. Numerous fictions of this sort occur in the Dialogues, and the gravity of Plato has sometimes imposed upon his commentators. The introduction of a considerable writing of another would seem not to be in keeping with a great work of art, and has no parallel elsewhere.
In the second speech Socrates is exhibited as beating the rhetoricians at their own weapons; he 'an unpractised man and they masters of the art.' True to his character, he must, however, profess that the speech which he makes is not his own, for he knows nothing of himself. (Compare Symp.) Regarded as a rhetorical exercise, the superiority of his speech seems to consist chiefly in a better arrangement of the topics; he begins with a definition of love, and he gives weight to his words by going back to general maxims; a lesser merit is the greater liveliness of Socrates, which hurries him into verse and relieves the monotony of the style.
But Plato had doubtless a higher purpose than to exhibit Socrates as the rival or superior of the Athenian rhetoricians. Even in the speech of Lysias there is a germ of truth, and this is further developed in the parallel oration of Socrates. First, passionate love is overthrown by the sophistical or interested, and then both yield to that higher view of love which is afterwards revealed to us. The extreme of commonplace is contrasted with the most ideal and imaginative of speculations. Socrates, half in jest and to satisfy his own wild humour, takes the disguise of Lysias, but he is also in profound earnest and in a deeper vein of irony than usual. Having improvised his own speech, which is based upon the model of the preceding, he condemns them both. Yet the condemnation is not to be taken seriously, for he is evidently trying to express an aspect of the truth. To understand him, we must make abstraction of morality and of the Greek manner of regarding the relation of the sexes. In this, as in his other discussions about love, what Plato says of the loves of men must be transferred to the loves of women before we can attach any serious meaning to his words. Had he lived in our times he would have made the transposition himself. But seeing in his own age the impossibility of woman being the intellectual helpmate or friend of man (except in the rare instances of a Diotima or an Aspasia), seeing that, even as to personal beauty, her place was taken by young mankind instead of womankind, he tries to work out the problem of love without regard to the distinctions of nature. And full of the evils which he recognized as flowing from the spurious form of love, he proceeds with a deep meaning, though partly in joke, to show that the 'non-lover's' love is better than the 'lover's.'
We may raise the same question in another form: Is marriage preferable with or without love? 'Among ourselves,' as we may say, a little parodying the words of Pausanias in the Symposium, 'there would be one answer to this question: the practice and feeling of some foreign countries appears to be more doubtful.' Suppose a modern Socrates, in defiance of the received notions of society and the sentimental literature of the day, alone against all the writers and readers of novels, to suggest this enquiry, would not the younger 'part of the world be ready to take off its coat and run at him might and main?' (Republic.) Yet, if like Peisthetaerus in Aristophanes, he could persuade the 'birds' to hear him, retiring a little behind a rampart, not of pots and dishes, but of unreadable books, he might have something to say for himself. Might he not argue, 'that a rational being should not follow the dictates of passion in the most important act of his or her life'? Who would willingly enter into a contract at first sight, almost without thought, against the advice and opinion of his friends, at a time when he acknowledges that he is not in his right mind? And yet they are praised by the authors of romances, who reject the warnings of their friends or parents, rather than those who listen to them in such matters. Two inexperienced persons, ignorant of the world and of one another, how can they be said to choose? – they draw lots, whence also the saying, 'marriage is a lottery.' Then he would describe their way of life after marriage; how they monopolize one another's affections to the exclusion of friends and relations: how they pass their days in unmeaning fondness or trivial conversation; how the inferior of the two drags the other down to his or her level; how the cares of a family 'breed meanness in their souls.' In the fulfilment of military or public duties, they are not helpers but hinderers of one another: they cannot undertake any noble enterprise, such as makes the names of men and women famous, from domestic considerations. Too late their eyes are opened; they were taken unawares and desire to part company. Better, he would say, a 'little love at the beginning,' for heaven might have increased it; but now their foolish fondness has changed into mutual dislike. In the days of their honeymoon they never understood that they must provide against offences, that they must have interests, that they must learn the art of living as well as loving. Our misogamist will not appeal to Anacreon or Sappho for a confirmation of his view, but to the universal experience of mankind. How much nobler, in conclusion, he will say, is friendship, which does not receive unmeaning praises from novelists and poets, is not exacting or exclusive, is not impaired by familiarity, is much less expensive, is not so likely to take offence, seldom changes, and may be dissolved from time to time without the assistance of the courts. Besides, he will remark that there is a much greater choice of friends than of wives – you may have more of them and they will be far more improving to your mind. They will not keep you dawdling at home, or dancing attendance upon them; or withdraw you from the great world and stirring scenes of life and action which would make a man of you.
In such a manner, turning the seamy side outwards, a modern Socrates might describe the evils of married and domestic life. They are evils which mankind in general have agreed to conceal, partly because they are compensated by greater goods. Socrates or Archilochus would soon have to sing a palinode for the injustice done to lovely Helen, or some misfortune worse than blindness might be fall them. Then they would take up their parable again and say: – that there were two loves, a higher and a lower, holy and unholy, a love of the mind and a love of the body.
'Let me not to the marriage of true minds
Admit impediments. Love is not love
Which alters when it alteration finds.
Love's not time's fool, though rosy lips and cheeks
Within his bending sickle's compass come;
Love alters not with his brief hours and weeks,
But bears it out even to the edge of doom.'
But this true love of the mind cannot exist between two souls, until they are purified from the grossness of earthly passion: they must pass through a time of trial and conflict first; in the language of religion they must be converted or born again. Then they would see the world transformed into a scene of heavenly beauty; a divine idea would accompany them in all their thoughts and actions. Something too of the recollections of childhood might float about them still; they might regain that old simplicity which had been theirs in other days at their first entrance on life. And although their love of one another was ever present to them, they would acknowledge also a higher love of duty and of God, which united them. And their happiness would depend upon their preserving in them this principle – not losing the ideals of justice and holiness and truth, but renewing them at the fountain of light. When they have attained to this exalted state, let them marry (something too may be conceded to the animal nature of man): or live together in holy and innocent friendship. The poet might describe in eloquent words the nature of such a union; how after many struggles the true love was found: how the two passed their lives together in the service of God and man; how their characters were reflected upon one another, and seemed to grow more like year by year; how they read in one another's eyes the thoughts, wishes, actions of the other; how they saw each other in God; how in a figure they grew wings like doves, and were 'ready to fly away together and be at rest.' And lastly, he might tell how, after a time at no long intervals, first one and then the other fell asleep, and 'appeared to the unwise' to die, but were reunited in another state of being, in which they saw justice and holiness and truth, not according to the imperfect copies of them which are found in this world, but justice absolute in existence absolute,