far more freely in his conception of Love. In the Symposium one speech after another culminates in the assertion of that belief which found its highest expression in the mysteries. 'So then I say,' says Phaedrus, 'that Love is the most venerable of the gods, the most worthy of honour, the most powerful to grant virtue and blessedness unto mankind both in life and after death[1].' And in the same tone too Eryximachus: 'He it is that wields the mightiest power and is the source for us of all blessedness and of our power to have loving fellowship both with one another and with the gods that are stronger than we[2].' And finally Aristophanes: It is Love, 'who in this present life gives us most joys by drawing like unto like, and for our hereafter displays hopes most high, if we for our part display piety towards the gods, that he will restore us to our erstwhile nature and will heal us and will make us happy and blessed[3].'
This is not Platonic philosophy but popular religion. Phrase after phrase reveals the origin of this conception of Love. The hopes most high were the hopes held forth by the mysteries; the blessedness and the loving fellowship with gods were the fulfilment of those hopes. In such language did men ever hint at the joys to which their mystic sacraments gave access. And Plato here ventures yet further. The author of those high hopes, the founder of that blessedness, he proclaims, is none other than Love—Love that appealed not to the soul only of the initiated, but to the whole man, both soul and body—Love that meant not only the yearning after wisdom and holiness and spiritual equality with the gods, but that same passion which drew together man and woman, god and goddess—the passion of mankind for their deities, fed in this life by manifold means of communion and even by sacramental union, satisfied hereafter in the full fruition of wedded bliss.
