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.