This theory may be regarded as a vague foreshadowing of Schopenhauer’s, which will be considered in another place.
The second theory of the origin of love is attributed by Plato to Aristophanes, who relates it in the form of a myth. Human nature, he begins, was not always as it is now. At the beginning there were three sexes: one, the male, descended of the sun-god; the second, female, descended of the earth; and the third, which united the attributes of both sexes, descended of the moon. Each of these beings, moreover, had two pairs of hands and legs, and two faces, and the figure was round, and in rapid motion revolved like a wheel, the pairs of legs alternately touching the ground and describing an arc in the air.
These beings were fierce, powerful, and vain, so they attempted to storm heaven and attack the gods. As Zeus did not wish to destroy them—since that would have deprived him of sacrifices and other forms of human devotion—he resolved to punish them by diminishing their strength. So he directed Apollo to cut each of them into two, which was done; and thus the number of human beings was doubled. Each of these half-beings now continually wandered about, seeking its other half. And when they found each other, their only desire was to be reunited by Vulcan and never be parted again. “And this longing and striving after union—this is what is meant by the name of Love.”
The waggish Aristophanes appends a caution to human beings not to offend Zeus again, because it was that god’s intention, on a repetition of the offence, to split human beings once more, so that they would have to hop about on one leg!
One of the metaphors used by the comic poet is very pretty, even if translated into terms of Modern Love. He compares the two divided halves of one human being to the dice which among the ancients were used as marks of hospitality, being broken into two pieces, of which each person received one, and which were afterwards fitted together in token of recognition. A pair of lovers, then, are like these halved dice, naturally belonging to each other, and craving to be reunited.
ROMAN LOVE
WOMAN’S POSITION
Among the Romans the domestic position of women was on the whole much more favourable to the growth of feminine culture than in Greece. They were not jealously guarded in special apartments, but were allowed to retain their seat at the table and join in the conversation when guests arrived, as Cornelius Nepos points out with a pardonable sense of superiority. Becker, in his Gallus, thus states the difference between Greek and Roman treatment of women: “Whilst we see that in most of the Grecian states, and especially in Athens, the women (i.e. the whole female sex) were little esteemed and treated as children all their lives, confined to the gynaikoreitis, shut out from social life and all intercourse with men and their amusements, we find that in Rome exactly the reverse was the case. Although the wife is naturally subordinate to the husband, yet she is always treated with open attention and regard. The Roman housewife always appears as the mistress of the whole household economy, instructress of the children, and guardian of the honour of the house, equally esteemed with the paterfamilias both in and out of the house.”
“Walking abroad was only limited by scruple and custom, not by a law or the jealous will of the husband. The women frequented public theatres as well as the men, and took their places with them at festive banquets.” "Even the vestals participated in the banquets of the men." Although “learned women were dreaded,” a knowledge of Greek and the fine arts was in later times counted an essential part of feminine culture. “Certain advantages accrued to those who had many children, jus trium liberorum.” Masculine “voluntary celibacy was considered, in very early times, as censurable and even guilty;” and from Festus “we learn that there was a celibate fine.” The statement apparently credited by Mr. Lecky that for 520 years there was no case of divorce in Rome, has been shown to rest on a misconception of a passage in Gellius. Yet “manners were so severe, that a senator was censured for indecency because he had kissed his wife in the presence of their daughter.” It was also considered “in a high degree disgraceful for a Roman mother to delegate to a nurse the duty of suckling her child.”