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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 toward the end will suddenly perceive a nature of wondrous beauty (and this, Socrates, is the final cause of all our former toils) — a nature which in the first place is everlasting, not growing and decaying, or waxing and waning; secondly, not fair in one point of view and foul in another, or at one time or in one relation or at one place fair, at another time or in another relation or at another place foul, as if fair to some and foul to others, or in the likeness of a face or hands or any other part of the bodily frame, or in any form of speech or knowledge, or existing in any other being, as for example, in an animal, or in heaven or in earth, or in any other place; but beauty absolute, separate, simple, and everlasting, which without diminution and without increase, or any change, is imparted to the ever-growing 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. And the true order of going, or being led by another, to the things of love, is to begin from the beauties of earth and mount upwards for the sake of that other beauty, using these as steps only, and from one going on to two, and from two to all fair 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. ”

EN ESPAí‘OL

En “El Banquete”, de Platon, Socrates habla del amor, que aprendió con una partera:

“”No afirmes, pues, replicó ella, que todo lo que no es bello es necesariamente feo, y que todo lo que no es bueno es necesariamente malo. Y por haber reconocido que el Amor no es ni bueno ni bello, no vayas a creer que necesariamente es feo y malo, sino que ocupa un término medio entre estas cosas contrarias. Pero estás conforme en que el Amor desea las cosas bellas y buenas, y que el deseo es una señal de privación.

“”¡Pero qué!, la respondí­, ¿es que el Amor es mortal?

“”De ninguna, manera.

“”Pero, en fin, Diotima, dime qué es.

“”Es, como dije antes, una cosa intermedia entre lo mortal y lo inmortal.

“”¿Pero qué es por último?

“”Un gran demonio, Sócrates; porque todo demonio ocupa un lugar intermedio entre los dioses y los hombres.

“”¿Cuál es, la dije, la función propia de un demonio?