The Platonic view of the universe sets out to be knowledge which by its very nature is also religion. It brings knowledge into relation with the highest to which man can attain through his feelings. Plato will only allow knowledge to hold good when feeling may be completely satisfied in it. It is then more than science, it is the substance of life. It is a higher man within man, that man of which the personality is only an image. Within man is born a being who surpasses him, a primordial, archetypal man, and this is another secret of the Mysteries brought to expression in the Platonic philosophy. Hippolytus, one of the Early Fathers, alludes to this secret. "This is the great secret of the Samothracians (who were guardians of a certain Mystery-cult), which cannot be expressed and which only the initiates know. But these latter speak in detail of Adam, as the primordial, archetypal man." The Platonic _Dialogue on Love_, or the _Symposium_, also represents an initiation. Here love appears as the herald of wisdom. If wisdom, the eternal word, the Logos, is the Son of the Eternal Creator of the cosmos, love is related to the Logos as a mother. Before even a spark of the light of wisdom can flash up in the human soul, a dim impulse or desire for the divine must be present in it. Unconsciously the divine must draw man to what afterwards, when raised into his consciousness, constitutes his supreme happiness. What Heraclitus calls the "daimon" in man (see p. 49) is connected with the idea of love. In the _Symposium_, people of the most various ranks and views of life speak about love,--the ordinary man, the politician, the scientific man, the satiric poet Aristophanes, and the tragic poet Agathon. They each have their own view of love, in keeping with their different experiences of life. The way in which they express themselves shows the stage at which their "daimon" has arrived (_cf._ p. 49). By love one being is attracted to another. The multiplicity, the diversity of the things into which divine unity was poured, aspires towards unity and harmony through love. Thus love has something divine in it, and owing to this, each individual can only understand it as far as he participates in the divine. After these men and others at different degrees of maturity have given utterance to their ideas about love, Socrates takes up the word. He considers love from the point of view of a man in search of knowledge. For him, it is not a divinity, but it is something which leads man to God. Eros, or love, is for him not divine, for a god is perfect, and therefore possesses the beautiful and good; but Eros is only the desire for the beautiful and good. He thus stands between man and God. He is a "daimon," a mediator between the earthly and the divine.