“Κυοῦσιν γάρ,” ἔφη, “ὦ Σώκρατες, πάντες ἄνθρωποι καὶ κατὰ τὸ σῶμα καὶ κατὰ τὴν ψυχήν, καὶ ἐπειδὰν ἔν τινι ἡλικίᾳ γένωνται, τίκτειν ἐπιθυμεῖ ἡμῶν ἡ φύσις. τίκτειν δὲ ἐν μὲν αἰσχρῷ οὐ δύναται, ἐν δὲ τῷ καλῷ. ἡ γὰρ ἀνδρὸς καὶ γυναικὸς συνουσία τόκος ἐστίν. ἔστι δὲ τοῦτο θεῖον τὸ πρᾶγμα, καὶ τοῦτο ἐν θνητῷ ὄντι τῷ ζῴῳ ἀθάνατον ἔνεστιν, ἡ κύησις καὶ ἡ γέννησις. τὰ δὲ ἐν τῷ ἀναρμόστῳ ἀδύνατον γενέσθαι. ἀνάρμοστον δ’ ἐστὶ τὸ αἰσχρὸν παντὶ τῷ θείῳ, τὸ δὲ καλὸν ἁρμόττον. Μοῖρα οὖν καὶ Εἰλείθυια ἡ Καλλονή ἐστι τῇ γενέσει. διὰ ταῦτα ὅταν μὲν καλῷ προσπελάζῃ τὸ κυοῦν, ἵλεών τε γίγνεται καὶ εὐφραινόμενον διαχεῖται καὶ τίκτει τε καὶ γεννᾷ· ὅταν δὲ αἰσχρῷ, σκυθρωπόν τε καὶ λυπούμενον συσπειρᾶται καὶ ἀποτρέπεται καὶ ἀνείλλεται καὶ οὐ γεννᾷ, ἀλλὰ ἴσχον τὸ κύημα χαλεπῶς φέρει. ὅθεν δὴ τῷ κυοῦντί τε καὶ ἤδη σπαργῶντι πολλὴ ἡ πτοίησις γέγονε
περὶ τὸ καλὸν διὰ τὸ μεγάλης ὠδῖνος ἀπολύειν τὸν ἔχοντα. ἔστιν γάρ, ὦ Σώκρατες,” ἔφη, “οὐ τοῦ καλοῦ ὁ ἔρως, ὡς σὺ οἴει.”
“ἀλλὰ τί μήν;”
“τῆς γεννήσεως καὶ τοῦ τόκου ἐν τῷ καλῷ.”
“εἶεν,” ἦν δ’ ἐγώ.
“πάνυ μὲν οὖν,” ἔφη. “τί δὴ οὖν τῆς γεννήσεως; ὅτι ἀειγενές ἐστι καὶ ἀθάνατον ὡς θνητῷ ἡ γέννησις. ἀθανασίας δὲ ἀναγκαῖον ἐπιθυμεῖν μετὰ ἀγαθοῦ ἐκ τῶν ὡμολογημένων, εἴπερ τοῦ ἀγαθοῦ ἑαυτῷ εἶναι ἀεὶ ἔρως ἐστίν. ἀναγκαῖον δὴ ἐκ τούτου τοῦ λόγου καὶ τῆς ἀθανασίας τὸν ἔρωτα εἶναι.”
(Plato, Symp. 206c-207a)

“All human beings are pregnant, Socrates, in body and in soul, and when we reach maturity it is natural that we desire to give birth. It is not possible to give birth in what is ugly, only in the beautiful. I say that because the intercourse of a man and a woman is a kind of giving birth. It is something divine, this process of pregnancy and procreation. It is an aspect of immortality in the otherwise mortal creature, and it cannot take place in what is discordant. Now, the ugly is not in accord with anything divine, whereas the beautiful accords well. So at this birth Beauty takes on the roles of Fate and Eileithyia. For this reason,whenever the pregnant being approaches the beautiful, it is in favourable mood. It melts with joy, gives birth and procreates. In the face of ugliness, however, it frowns and contracts with pain, and shrivelling up it fails to procreate, and it holds back its offspring in great suffering. This is the reason why, for a pregnant being now ready to give birth, there is much excitement at the presence of the beautiful because its possessor will deliver the pregnant one from great pain. For the object of love, Socrates”, she said, “is not, as you think, simply the beautiful.”
“What, then?”
“It is procreating and giving birth in the beautiful.”
“All right”, I said.
“It certainly is”, she replied. “But why is the object of love procreation? Because procreation is a kind of everlastingness and immortality for the mortal creature, as far as anything can be. If the object of love is indeed everlasting possession of the good, as we have already agreed, it is immortality together with the good that must necessarily be desired. Hence it must follow that the object of love is also immortality.” (tr. Margaret C. Howatson)

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