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58o The greater mysteries of love. Sym- posium, Socrates. He who would be truly ini- tiated should pass from the concrete to the ab- stract, from the indi- vidual to tlie univer- sal, from the univer- sal to the universe of truth and beauty. present to his memory, even when absent, he brings forth that which he had conceived long before, and in company with him tends that which he brings forth ; and they are mar- ried by a far nearer tie and have a closer friendship than those who beget mortal children, for the children who are their common offspring are fairer and more immortal. Who, when he thinks of Homer and Ilesiod and other great poets, would not rather have their children than ordinary human ones ? Who would not emulate them in the creation of children such as theirs, which have preserved their memory and given them everlasting glory? Or who would not have such children as I.ycurgus left behind him to be the saviours, not only of Lacedaemon, but of Hellas, as one may say? There is Solon, too, who is the revered father of Athenian iaws ; and many others there are in many other places, both among Hellenes and barbarians, who have given to the world many noble works, and have been the parents of virtue of every kind ; and many temples have been raised in their honour for the sake of children such as theirs ; which were never raised in honour of any one, for the sake of his mortal , children. '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 pur- sue 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 pro- ceed aright in this matter should begin in youth to visit beau- tiful 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 one 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