Aristophanes gives the eulogy to love in a surreal creation myth and explains what is love and the longing for one’s beloved; his speech begins at section 189c in Plato’s Symposium:
[189c] “It Is indeed my intention, Eryximachus,” said Aristophanes, “to speak in somewhat different strain from you and Pausanias. For in my opinion humanity has entirely failed to perceive the power of Love: if men did perceive it, they would have provided him with splendid temples and altars, and would splendidly honor him with sacrifice; whereas we see none of these things done for him, though they are especially his due.
[189d] He of all gods is most friendly to men; he succors mankind and heals those ills whose cure must be the highest happiness of the human race. Hence I shall try and introduce you to his power, that you may transmit this teaching to the world at large. You must begin your lesson with the nature of man and its development. For our original nature was by no means the same as it is now. In the first place, there were three kinds of human beings,
[189e] not merely the two sexes, male and female, as at present: there was a third kind as well, which had equal shares of the other two, and whose name survives though, the thing itself has vanished. For ‘man-woman’ was then a unity in form no less than name, composed of both sexes and sharing equally in male and female; whereas now it has come to be merely a name of reproach. Secondly, the form of each person was round all over, with back and sides encompassing it every way; each had four arms, and legs to match these, and two faces perfectly alike
[190a] on a cylindrical neck. There was one head to the two faces, which looked opposite ways; there were four ears, two privy members, and all the other parts, as may be imagined, in proportion. The creature walked upright as now, in either direction as it pleased and whenever it started running fast, it went like our acrobats, whirling over and over with legs stuck out straight; only then they had eight limbs to support and speed them
[190b] swiftly round and round. The number and features of these three sexes were owing to the fact that the male was originally the offspring of the sun, and the female of the earth; while that which partook of both sexes was born of the moon, for the moon also partakes of both. They were globular in their shape as in their progress, since they took after their parents. Now, they were of surprising strength and vigor, and so lofty in their notions that they even conspired against the gods; and the same story is told of them as Homer relates of
[190c] Ephialtes and Otus, that scheming to assault the gods in fight they essayed to mount high heaven.
“Thereat Zeus and the other gods debated what they should do, and were perplexed: for they felt they could not slay them like the Giants, whom they had abolished root and branch with strokes of thunder—it would be only abolishing the honors and observances they had from men; nor yet could they endure such sinful rioting. Then Zeus, putting all his wits together, spoke at length and said: ‘Methinks I can contrive that men, without ceasing to exist, shall give over their iniquity through a lessening of their strength.
[190d] I propose now to slice every one of them in two, so that while making them weaker we shall find them more useful by reason of their multiplication; and they shall walk erect upon two legs. If they continue turbulent and do not choose to keep quiet, I will do it again,’ said he; ‘I will slice every person in two, and then they must go their ways on one leg, hopping.’ So saying, he sliced each human being in two, just as they slice sorb-apples to make a dry preserve, or eggs with hairs;
[190e] and at the cleaving of each he bade Apollo turn its face and half-neck to the section side, in order that every one might be made more orderly by the sight of the knife’s work upon him; this done, the god was to heal them up. Then Apollo turned their faces about, and pulled their skin together from the edges over what is now called the belly, just like purses which you draw close with a string; the little opening he tied up in the middle of the belly, so making what we know as the navel.
[191a] For the rest, he smoothed away most of the puckers and figured out the breast with some such instrument as shoemakers use in smoothing the wrinkles of leather on the last; though he left there a few which we have just about the belly and navel, to remind us of our early fall. Now when our first form had been cut in two, each half in longing for its fellow would come to it again; and then would they fling their arms about each other and in mutual embraces
[191b] yearn to be grafted together, till they began to perish of hunger and general indolence, through refusing to do anything apart. And whenever on the death of one half the other was left alone, it went searching and embracing to see if it might happen on that half of the whole woman which now we call a woman, or perchance the half of the whole man. In this plight they were perishing away, when Zeus in his pity provided a fresh device. He moved their privy parts to the front—for until then they had these, like all else, on the outside, and did their begetting and bringing forth not on each other but on the earth, like the crickets. These parts he now shifted to the front,
[191c] to be used for propagating on each other—in the female member by means of the male; so that if in their embracements a man should happen on a woman there might be conception and continuation of their kind; and also, if male met with male they might have satiety of their union and a relief, and so might turn their hands to their labors and their interest to ordinary life. Thus anciently is mutual love ingrained
[191d] in mankind, reassembling our early estate and endeavoring to combine two in one and heal the human sore.
“Each of us, then, is but a tally of a man, since every one shows like a flat-fish the traces of having been sliced in two; and each is ever searching for the tally that will fit him. All the men who are sections of that composite sex that at first was called man-woman are woman-courters; our adulterers are mostly descended from that sex,
[191e] whence likewise are derived our man-courting women and adulteresses. All the women who are sections of the woman have no great fancy for men: they are inclined rather to women, and of this stock are the she-minions. Men who are sections of the male pursue the masculine, and so long as their boyhood lasts they show themselves to be slices of the male by making friends with men and delighting
[192a] to lie with them and to be clasped in men’s embraces; these are the finest boys and striplings, for they have the most manly nature. Some say they are shameless creatures, but falsely: for their behavior is due not to shamelessness but to daring, manliness, and virility, since they are quick to welcome their like. Sure evidence of this is the fact that on reaching maturity these alone prove in a public career to be men. So when they come to man’s estate
[192b] they are boy-lovers, and have no natural interest in wiving and getting children, but only do these things under stress of custom; they are quite contented to live together unwedded all their days. A man of this sort is at any rate born to be a lover of boys or the willing mate of a man, eagerly greeting his own kind. Well, when one of them—whether he be a boy-lover or a lover of any other sort—
[192c] happens on his own particular half, the two of them are wondrously thrilled with affection and intimacy and love, and are hardly to be induced to leave each other’s side for a single moment. These are they who continue together throughout life, though they could not even say what they would have of one another. No one could imagine this to be the mere amorous connection, or that such alone could be the reason why each rejoices in the other’s company with so eager a zest: obviously the soul of each is wishing for something else that it cannot express,
[192d] only divining and darkly hinting what it wishes. Suppose that, as they lay together, Hephaestus should come and stand over them, and showing his implements should ask: ‘What is it, good mortals, that you would have of one another?’—and suppose that in their perplexity he asked them again: ‘Do you desire to be joined in the closest possible union, so that you shall not be divided
[192e] by night or by day? If that is your craving, I am ready to fuse and weld you together in a single piece, that from being two you may be made one; that so long as you live, the pair of you, being as one, may share a single life; and that when you die you may also in Hades yonder be one instead of two, having shared a single death. Bethink yourselves if this is your heart’s desire, and if you will be quite contented with this lot.’ No one on hearing this, we are sure, would demur to it or would be found wishing for anything else: each would unreservedly deem that he had been offered just what he was yearning for all the time, namely, to be so joined and fused with his beloved that the two might be made one.
“The cause of it all is this, that our original form was as I have described, and we were entire; and the craving and pursuit
[193a] of that entirety is called Love.
Source: Plato’s Symposium [189c – 193a]
Pascal Szidon created an animation based on the above speech, called Le discours d’Aristophane, in 2004 for Arte France – incomplete, but beautiful.