From Plato, The Symposium
'These are the lesser mysteries of love, into which even you, Socrates, may
enter; to the greater and more hidden ones which are the crown of these,
and to which, if you pursue them in a right spirit, they will lead, I know
not whether you will be able to attain. But I will do my utmost to inform
you, and do you follow if you can. For he who would proceed aright in this
matter should begin in youth to visit beautiful forms; and first, if he be
guided by his instructor aright, to love one such form only--out of that he
should create fair thoughts; and soon he will of himself perceive that the
beauty of one form is akin to the beauty of another; and then if beauty of
form in general is his pursuit, how foolish would he be not to recognize
that the beauty in every form is and the same! And when he perceives this
he will abate his violent love of the one, which he will despise and deem a
small thing, and will become a lover of all beautiful forms; in the next
stage he will consider that the beauty of the mind is more honourable than
the beauty of the outward form. So that if a virtuous soul have but a
little comeliness, he will be content to love and tend him, and will search
out and bring to the birth thoughts which may improve the young, until he
is compelled to contemplate and see the beauty of institutions and laws,
and to understand that the beauty of them all is of one family, and that
personal beauty is a trifle; and after laws and institutions he will go on
to the sciences, that he may see their beauty, being not like a servant in
love with the beauty of one youth or man or institution, himself a slave
mean and narrow-minded, but drawing towards and contemplating the vast sea
of beauty, he will create many fair and noble thoughts and notions in
boundless love of wisdom; until on that shore he grows and waxes strong,
and at last the vision is revealed to him of a single science, which is the
science of beauty everywhere. To this I will proceed; please to give me
your very best attention:
'He who has been instructed thus far in the things of love, and who has
learned to see the beautiful in due order and succession, when he comes
toward the end will suddenly perceive a nature of wondrous beauty (and
this, Socrates, is the final cause of all our former toils)--a nature which
in the first place is everlasting, not growing and decaying, or waxing and
waning; secondly, not fair in one point of view and foul in another, or at
one time or in one relation or at one place fair, at another time or in
another relation or at another place foul, as if fair to some and foul to
others, or in the likeness of a face or hands or any other part of the
bodily frame, or in any form of speech or knowledge, or existing in any
other being, as for example, in an animal, or in heaven, or in earth, or in
any other place; but beauty absolute, separate, simple, and everlasting,
which without diminution and without increase, or any change, is imparted
to the ever-growing and perishing beauties of all other things. He who
from these ascending under the influence of true love, begins to perceive
that beauty, is not far from the end. And the true order of going, or
being led by another, to the things of love, is to begin from the beauties
of earth and mount upwards for the sake of that other beauty, using these
as steps only, and from one going on to two, and from two to all fair
forms, and from fair forms to fair practices, and from fair practices to
fair notions, until from fair notions he arrives at the notion of absolute
beauty, and at last knows what the essence of beauty is. This, my dear
Socrates,' said the stranger of Mantineia, 'is that life above all others
which man should live, in the contemplation of beauty absolute; a beauty
which if you once beheld, you would see not to be after the measure of
gold, and garments, and fair boys and youths, whose presence now entrances
you; and you and many a one would be content to live seeing them only and
conversing with them without meat or drink, if that were possible--you only
want to look at them and to be with them. But what if man had eyes to see
the true beauty--the divine beauty, I mean, pure and clear and unalloyed,
not clogged with the pollutions of mortality and all the colours and
vanities of human life--thither looking, and holding converse with the true
beauty simple and divine? Remember how in that communion only, beholding
beauty with the eye of the mind, he will be enabled to bring forth, not
images of beauty, but realities (for he has hold not of an image but of a
reality), and bringing forth and nourishing true virtue to become the
friend of God and be immortal, if mortal man may. Would that be an ignoble
life?'
Such, Phaedrus--and I speak not only to you, but to all of you--were the
words of Diotima; and I am persuaded of their truth. And being persuaded
of them, I try to persuade others, that in the attainment of this end human
nature will not easily find a helper better than love: And therefore,
also, I say that every man ought to honour him as I myself honour him, and
walk in his ways, and exhort others to do the same, and praise the power
and spirit of love according to the measure of my ability now and ever.
The words which I have spoken, you, Phaedrus, may call an encomium of love,
or anything else which you please.
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