glory which inspires men, you will wonder at your own unskilfulness in not having discovered all that I now declare. Observe with how vehement a desire they are affected to become illustrious and to prolong their glory into immortal time, to attain which object, far more ardently than for the sake of their children, all men are ready to engage in many dangers, and expend their fortunes, and submit to any labours and incur any death. Do you believe that Alcestis would have died in the place of Admetus, or Achilles for the revenge of Patroclus, or Codrus for the kingdom of his posterity, if they had not believed that the immortal memory of their actions, which we now cherish, would have remained after their death? Far otherwise; all such deeds are done for the sake of ever-living virtue, and this immortal glory which they have obtained; and inasmuch as any one is of an excellent nature, so much the more is he impelled to attain this reward. For they love what is immortal.

"Those whose bodies alone are pregnant with this principle of immortality are attracted by women, seeking through the production of children what they imagine to be happiness and immortality and an enduring remembrance; but they whose souls are far more pregnant than their bodies, conceive and produce that which is more suitable to the soul. What is suitable to the soul? Intelligence, and every other power and excellence of the mind; of which all poets, and all other artists who are creative and inventive, are the authors. The greatest and most admirable wisdom is that which regulates the government of families and states, and which is called moderation and justice. Whosoever, therefore, from his youth feels his soul pregnant with the conception of these excellences, is divine; and when due time arrives, desires to bring forth; and wandering about, he seeks the beautiful in which he may propagate what he has conceived; for there is no generation in

that which is deformed; he embraces those bodies which are beautiful rather than those which are deformed, in obedience to the principle which is within him, which is ever seeking to perpetuate itself. And if he meets, in conjunction with loveliness of form, a beautiful, generous, and gentle soul, he embraces both at once, and immediately undertakes to educate this object of his love, and is inspired with an overflowing persuasion to declare what is virtue, and what he ought to be who would attain to its possession, and what are the duties which it exacts. For, by the intercourse with, and as it were, the very touch of that which is beautiful, he brings forth and produces what he had formerly conceived; and nourishes and educates that which is thus produced together with the object of his love, whose image, whether absent or present, is never divided from his mind. So that those who are thus united are linked by a nobler community and a firmer love, as being the common parents of a lovelier and more endearing progeny than the parents of other children. And every one who considers what posterity Homer and Hesiod, and the other great poets, have left behind them, the sources of their own immortal memory and renown, or what children of his soul Lycurgus has appointed to be the guardians, not only of Lacedæmon, but of all Greece; or what an illustrious progeny of laws Solon has produced, and how many admirable achievements, both among the Greeks and Barbarians, men have left as the pledges of that love which subsisted between them and the beautiful, would choose rather to be the parent of such children than those in a human shape. For divine honours have often been rendered to them on account of such children, but on account of those in human shape, never.

"Your own meditation, O Socrates, might perhaps have initiated you in all these things which I have already taught you on the subject of Love. But those

perfect and sublime ends to which these are only the means, I know not that you would have been competent to discover. I will declare them, therefore, and will render them as intelligible as possible: do you meanwhile strain all your attention to trace the obscure depth of the subject. He who aspires to love rightly, ought from his earliest youth to seek an intercourse with beautiful forms, and first to make a single form the object of his love, and therein to generate intellectual excellences. He ought, then, to consider that beauty in whatever form it resides is the brother of that beauty which subsists in another form; and if he ought to pursue that which is beautiful in form, it would be absurd to imagine that beauty is not one and the same thing in all forms, and would therefore remit much of his ardent preference towards one, through his perception of the multitude of claims upon his love. In addition, he would consider the beauty which is in souls more excellent than that which is in form. So that one endowed with an admirable soul, even though the flower of the form were withered, would suffice him as the object of his love and care, and the companion with whom he might seek and produce such conclusions as tend to the improvement of youth; so that it might be led to observe the beauty and the conformity which there is in the observation of its duties and the laws, and to esteem little the mere beauty of the outward form. He would then conduct his pupil to science, so that he might look upon the loveliness of wisdom; and that contemplating thus the universal beauty, no longer would he unworthily and meanly enslave himself to the attractions of one form in love, nor one subject of discipline or science, but would turn towards the wide ocean of intellectual beauty, and from the sight of the lovely and majestic forms which it contains, would abundantly bring forth his conceptions in philosophy; until, strengthened and confirmed, he should at

length steadily contemplate one science, which is the science of this universal beauty.

"Attempt, I entreat you, to mark what I say with as keen an observation as you can, He who has been disciplined to this point in Love, by contemplating beautiful objects gradually, and in their order, now arriving at the end of all that concerns Love, on a sudden beholds a beauty wonderful in its nature. This is it, O Socrates, for the sake of which all the former labours were endured. It is eternal, unproduced, indestructible; neither subject to increase nor decay: not, like other things, partly beautiful and partly deformed; not at one time beautiful and at another time not; not beautiful in relation to one thing and deformed in relation to another; not here beautiful and there deformed; not beautiful in the estimation of one person and deformed in that of another; nor can this supreme beauty be figured to the imagination like a beautiful face, or beautiful hands, or any portion of the body, nor like any discourse, nor any science, Nor does it subsist in any other that lives or is, either in earth, or in heaven, or in any other place; but it is eternally uniform and consistent, and monoeidic with itself. All other things are beautiful through a participation of it, with this condition, that although they are subject to production and decay, it never becomes more or less, or endures any change. When any one, ascending from a correct system of Love, begins to contemplate this supreme beauty, he already touches the consummation of his labour. For such as discipline themselves upon this system, or are conducted by another beginning to ascend through these transitory objects which are beautiful, towards that which is beauty itself, proceeding as on steps from the love of one form to that of two, and from that of two, to that of all forms which are beautiful; and from beautiful forms to beautiful habits and institutions, and from institutions to beautiful doc

trines; until, from the meditation of many doctrines, they arrive at that which is nothing else than the doctrine of the supreme beauty itself, in the knowledge and contemplation of which at length they repose.

"Such a life as this, my dear Socrates,' exclaimed the stranger Prophetess, spent in the contemplation of the beautiful, is the life for men to live; which if you chance ever to experience, you will esteem far beyond gold and rich garments, and even those lovely persons whom you and many others now gaze on with astonishment, and are prepared neither to eat nor drink so that you may behold and live for ever with these objects of your love! What then shall we imagine to be the aspect of the supreme beauty itself, simple, pure, uncontaminated with the intermixture of human flesh and colours, and all other idle and unreal shapes attendant on mortality; the divine, the original, the supreme, the monoeidic beautiful itself? What must be the life of him who dwells with and gazes on that which it becomes us all to seek? Think you not that to him alone is accorded the prerogative of bringing forth, not images and shadows of virtue, for he is in contact not with a shadow but with reality; with virtue itself, in the production and nourishment of which he becomes dear to the Gods, and if such a privilege is conceded to any human being, himself immortal.'

"Such, O Phædrus, and my other friends, was what Diotima said. And being persuaded by her words, I have since occupied myself in attempting to persuade others, that it is not easy to find a better assistant than Love in seeking to communicate immortality to our human natures. Wherefore I exhort every one to honour Love; I hold him in honour, and chiefly exercise myself in amatory matters, and exhort others to do so; and now and ever do I praise the power and excellence of Love, in the best manner that I can. Let this discourse, if it pleases you, Phædrus, be considered as an