The memory of one’s father inspires the pursuit of virtue. Father “has sown the fire-laden bond of love” so that the divine lovers turn, recall, and rally around him. Perfection comes for those who love contemplating Truth. Love is the cause of dis-integration of the One, the medium between spirit and matter (i.e., upper triad and lower quaternary), and the cause of re-integration. When love meets with a bad receptacle it brings about a life that is tyrannical and intemperate in five different ways. 1. The coarse lover hangs on his darling; the true lover is self-reliant and poised. 2. The one loves the body and discards the person when the bloom of youth has withered; the other loves the soul. 3. The one is fickle and readily forsakes his darling; the other is truehearted and loyal. 4. The vulgar lover contrives all sorts of pretexts for conversation with his darling; the true lover avoids talking to his beloved, unless there is some spiritual benefit to him. 5. The one lives apart from the One; the other, is akin the One and an exemplar of divine virtue and beauty. The eyes of the common man cannot contemplate the splendour of Truth. In the ascent to the summit of divine love, the multitude of common lovers becomes an obstacle by assuming the character of the true lover and dragging down the soul of the youth from vistas on high to the dark side of this illusive plane; by charming souls they lead them away from the mysteries, say the oracles. As the good spirit attends us for the most part invisibly, bestowing unawares his forethought upon us and silently correcting our lives, so also Socrates attends the spiritual needs of his beloved Alcibiades in silence and in secret. Socrates is about to begin delivering Alcibiades, purified from vulgar lovers, by the philosophy of love. Alcibiades shall be saved by Pallas Athene, whose function is uphold the unity of life and preserve the heart intact. His soul is dual, animal and divine. Forgetfulness and ignorance of what is primarily beautiful make inferior lovers concern themselves with the kind of beauty that is implicated in matter. There are two kinds of enthusiasm, one superior to moderation, and another short of it. The former is an insufflation from without; the latter, a pernicious inflammation of the heart. The intelligibles, on account of their unutterable, undifferentiated oneness, have no need of the mediation of love; but in the separation and the reunification of beings, love is the agent and medium. As the centre of the circle is everywhere, and its circumference (that represents the hidden deity) is nowhere, so the divine heart throbs everywhere but is nowhere to be seen. People is a multitude united to itself, mob is an incoherent multitude: their relation is that of democracy versus ochlocracy. Only love can melt away alienation and warm the heart of all those who are born under the same law. We train ourselves in regard to pleasure and pain, neither fleeing from our emotions, nor remaining completely without experience of them, but assuming a middle position in their regard and overcoming our tendency to excess and disorderliness. Better help than the love of philosophy it is not easy to find, says Diotima. For chaste love is the binder of all things and their sublime guide. The living creature is the fairest of the objects of intellect. As spirit hides between god and man, so love binds the lover to the beloved. The inspired lover differs from the vulgar lover: being aligned with intellect and divine beauty, the inspired lover is stable, active, immaterial; the wanton lover, fickle, passive, material — since the object of his love is ephemeral, sensual beauty. Love is threefold: One absolute and primary, One perpetually participated, One intermittently participated.