“And these when they grow up are our statesmen, and these only, which is a great proof of the truth of what I am saying. And when they reach manhood they are lovers of youth, and are not naturally inclined to marry or beget children, which they do, if at all, only in obedience to the law, but they are satisfied if they may be allowed to live with one another unwedded; and such a nature is prone to love and ready to return love, always embracing that which is akin to him. And when one of them finds his other half, whether he be a lover of youth or a lover of another sort, the pair are lost in an amazement of love and friendship and intimacy, and one will not be out of the other’s sight, as I may say, even for a moment: they will pass their whole lives together; yet they could not explain what they desire of one another. For the intense yearning that each of them has towards the other does not appear to be the desire of lovers’ intercourse, but of something else which the soul of either evidently desires and cannot tell, and of which she only has a dark and doubtful presentiment. Suppose Hephæstus, with his instruments, to come to the pair who are lying side by side and say to them, ‘What do you people want of one another?’ they would be unable to explain. And suppose further that when he saw their perplexity he said: ‘Do you desire to be wholly one; always day and night to be in one another’s company? for if this is what you desire, I am ready to melt you into one and let you grow together, so that being two you shall become one, and while you live, live a common life as if you were a single man, and after your death in the world below still be one departed soul instead of two—I ask whether this is what you lovingly desire, and whether you are satisfied to attain this?’—there is not a man of them who when he heard the proposal would deny or would not acknowledge that this meeting and melting in one another’s arms, this becoming one instead of two, was the very expression of his ancient need.” Ibid.
Speech of Socrates
Socrates, in his speech, and especially in the later portion of it where he quotes his supposed tutoress Diotima, carries the argument up to its highest issue. After contending for the essentially creative, generative nature of love, not only in the Body but in the Soul, he proceeds to say that it is not so much the seeking of a lost half which causes the creative impulse in lovers, as the fact that in our mortal friends we are contemplating (though unconsciously) an image of the Essential and Divine Beauty; it is this that affects us with that wonderful “mania,” and lifts us into the region where we become creators. And he follows on to the conclusion that it is by wisely and truly loving our visible friends that at last, after long long experience, there dawns upon us the vision of that Absolute Beauty which by mortal eyes must ever remain unseen:—
“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 towards the end will suddenly perceive a nature of wondrous beauty ... beauty absolute, separate, simple and everlasting, which without diminution and without increase, or any change, is imparted to the evergrowing 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.” Ibid.
This is indeed the culmination, for Plato, of all existence—the ascent into the presence of that endless Beauty of which all fair mortal things are but the mirrors. But to condense this great speech of Socrates is impossible; only to persistent and careful reading (if even then) will it yield up all its treasures.
Socrates in the Phædrus
In the dialogue named Phædrus the same idea is worked out, only to some extent in reverse order. As in the Symposium the lover by rightly loving at last rises to the vision of the Supreme Beauty; so in the Phædrus it is explained that in reality every soul has at some time seen that Vision (at the time, namely, of its true initiation, when it was indeed winged)—but has forgotten it; and that it is the dim reminiscence of that Vision, constantly working within us, which guides us to our earthly loves and renders their effect upon us so transporting. Long ago, in some other condition of being, we saw Beauty herself:—