Should any philosophers be inclined profoundly to investigate a subject in itself so little philosophical3, they may recur4 to the banquet of Plato, in which Socrates, the decent and honorable lover of Alcibiades and Agathon, converses5 with them on the metaphysics of love.
Lucretius speaks of it more as a natural philosopher; and Virgil follows the example of Lucretius. “Amor omnibus idem.”
It is the embroidery6 of imagination on the stuff of nature. If you wish to form an idea of love, look at the sparrows in your garden; behold7 your doves; contemplate8 the bull when introduced to the heifer; look at that powerful and spirited horse which two of your grooms9 are conducting to the mare10 that quietly awaits him, and is evidently pleased at his approach; observe the flashing of his eyes, notice the strength and loudness of his neighings, the boundings, the curvetings, the ears erect11, the mouth opening with convulsive gaspings, the distended12 nostrils13, the breath of fire, the raised and waving mane, and the impetuous movement with which he rushes towards the object which nature has destined14 for him; do not, however, be jealous of his happiness; but reflect on the advantages of the human species; they afford ample compensation in love for all those which nature has conferred on mere15 animals — strength, beauty, lightness, and rapidity.
There are some classes, however, even of animals totally unacquainted with sexual association. Fishes are destitute16 of this enjoyment17. The female deposits her millions of eggs on the slime of the waters, and the male that meets them passes over them and communicates the vital principle, never consorting18 with, or perhaps even perceiving the female to whom they belong.
The greater part of those animals which copulate are sensible of the enjoyment only by a single sense; and when appetite is satisfied, the whole is over. No animal, besides man, is acquainted with embraces; his whole frame is susceptible19; his lips particularly experience a delight which never wearies, and which is exclusively the portion of his species; finally, he can surrender himself at all seasons to the endearments20 of love, while mere animals possess only limited periods. If you reflect on these high pre-eminences, you will readily join in the earl of Rochester’s remark, that love would impel21 a whole nation of atheists to worship the divinity.
As men have been endowed with the talent of perfecting whatever nature has bestowed22 upon them, they have accordingly perfected the gift of love. Cleanliness, personal attention, and regard to health render the frame more sensitive, and consequently increase its capacity of gratification. All the other amiable23 and valuable sentiments enter afterwards into that of love, like the metals which amalgamate24 with gold; friendship and esteem25 readily fly to its support; and talents both of body and of mind are new and strengthening bonds.
Nam facit ipsa suis interdum femina factis,
Morigerisque modis, et mundo corpore cultu
Ut facile insuescat secum vir degere vitam.
— Lucretius, iv, 1275.
Self-love, above all, draws closer all these various ties. Men pride themselves in the choice they have made; and the numberless illusions that crowd around constitute the ornament26 of the work, of which the foundation is so firmly laid by nature.
Such are the advantages possessed27 by man above the various tribes of animals. But, if he enjoys delights of which they are ignorant, howe many vexations and disgusts, on the other hand, is he exposed to, from which they are free! The most dreadful of these is occasioned by nature’s having poisoned the pleasures of love and sources of life over three-quarters of the world by a terrible disease, to which man alone is subject; nor is it with this pestilence28 as with various other maladies, which are the natural consequences of excess. It was not introduced into the world by debauchery. The Phrynes and Laises, the Floras29 and Messalinas, were never attacked by it. It originated in islands where mankind dwelt together in innocence30, and has thence been spread throughout the Old World.
If nature could in any instance be accused of despising her own work, thwarting31 her own plan, and counteracting32 her own views, it would be in this detestable scourge33 which has polluted the earth with horror and shame. And can this, then, be the best of all possible worlds? What! if C?sar and Antony and Octavius never had this disease, was it not possible to prevent Francis the First from dying of it? No, it is said; things were so ordered all for the best; I am disposed to believe it; but it is unfortunate for those to whom Rabelais has dedicated34 his book.
Erotic philosophers have frequently discussed the question, whether Hélo?se could truly love Abelard after he became a monk35 and mutilated? One of these states much wronged the other.
Be comforted, however, Abelard, you were really beloved; imagination comes in aid of the heart. Men feel a pleasure in remaining at table, although they can no longer eat. Is it love? is it simply recollection? is it friendship? It is a something compounded of all these. It is a confused feeling, resembling the fantastic passions which the dead retained in the Elysian Fields. The heroes who while living had shone in the chariot races, guided imaginary chariots after death. Hélo?se lived with you on illusions and supplements. She sometimes caressed36 you, and with so much the more pleasure as, after vowing37 at Paraclet that she would love you no more, her caresses38 were become more precious to her in proportion as they had become more culpable39. A woman can never form a passion for a eunuch, but she may retain her passion for her lover after his becoming one, if he still remains40 amiable.
The case is different with respect to a lover grown old in the service; the external appearance is no longer the same; wrinkles affright, grizzly41 eyebrows42 repel43, decaying teeth disgust, infirmities drive away; all that can be done or expected is to have the virtue44 of being a patient and kind nurse, and bearing with the man that was once beloved, all which amounts to — burying the dead.
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1 attachment | |
n.附属物,附件;依恋;依附 | |
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2 chimeras | |
n.(由几种动物的各部分构成的)假想的怪兽( chimera的名词复数 );不可能实现的想法;幻想;妄想 | |
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3 philosophical | |
adj.哲学家的,哲学上的,达观的 | |
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4 recur | |
vi.复发,重现,再发生 | |
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5 converses | |
v.交谈,谈话( converse的第三人称单数 ) | |
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6 embroidery | |
n.绣花,刺绣;绣制品 | |
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7 behold | |
v.看,注视,看到 | |
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8 contemplate | |
vt.盘算,计议;周密考虑;注视,凝视 | |
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9 grooms | |
n.新郎( groom的名词复数 );马夫v.照料或梳洗(马等)( groom的第三人称单数 );使做好准备;训练;(给动物)擦洗 | |
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10 mare | |
n.母马,母驴 | |
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11 erect | |
n./v.树立,建立,使竖立;adj.直立的,垂直的 | |
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12 distended | |
v.(使)膨胀,肿胀( distend的过去式和过去分词 ) | |
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13 nostrils | |
鼻孔( nostril的名词复数 ) | |
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14 destined | |
adj.命中注定的;(for)以…为目的地的 | |
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15 mere | |
adj.纯粹的;仅仅,只不过 | |
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16 destitute | |
adj.缺乏的;穷困的 | |
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17 enjoyment | |
n.乐趣;享有;享用 | |
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18 consorting | |
v.结伴( consort的现在分词 );交往;相称;调和 | |
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19 susceptible | |
adj.过敏的,敏感的;易动感情的,易受感动的 | |
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20 endearments | |
n.表示爱慕的话语,亲热的表示( endearment的名词复数 ) | |
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21 impel | |
v.推动;激励,迫使 | |
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22 bestowed | |
赠给,授予( bestow的过去式和过去分词 ) | |
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23 amiable | |
adj.和蔼可亲的,友善的,亲切的 | |
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24 amalgamate | |
v.(指业务等)合并,混合 | |
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25 esteem | |
n.尊敬,尊重;vt.尊重,敬重;把…看作 | |
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26 ornament | |
v.装饰,美化;n.装饰,装饰物 | |
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27 possessed | |
adj.疯狂的;拥有的,占有的 | |
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28 pestilence | |
n.瘟疫 | |
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29 floras | |
n.(某地区或某时期的)植物群,植物区系,植物志( flora的名词复数 ) | |
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30 innocence | |
n.无罪;天真;无害 | |
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31 thwarting | |
阻挠( thwart的现在分词 ); 使受挫折; 挫败; 横过 | |
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32 counteracting | |
对抗,抵消( counteract的现在分词 ) | |
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33 scourge | |
n.灾难,祸害;v.蹂躏 | |
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34 dedicated | |
adj.一心一意的;献身的;热诚的 | |
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35 monk | |
n.和尚,僧侣,修道士 | |
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36 caressed | |
爱抚或抚摸…( caress的过去式和过去分词 ) | |
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37 vowing | |
起誓,发誓(vow的现在分词形式) | |
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38 caresses | |
爱抚,抚摸( caress的名词复数 ) | |
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39 culpable | |
adj.有罪的,该受谴责的 | |
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40 remains | |
n.剩余物,残留物;遗体,遗迹 | |
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41 grizzly | |
adj.略为灰色的,呈灰色的;n.灰色大熊 | |
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42 eyebrows | |
眉毛( eyebrow的名词复数 ) | |
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43 repel | |
v.击退,抵制,拒绝,排斥 | |
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44 virtue | |
n.德行,美德;贞操;优点;功效,效力 | |
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