That our good is There is shown by the very love inborn with the soul; hence the constant linking of the Love-God with the Psyches in story and picture; the soul, other than God but sprung of Him, must needs love. So long as it is There, it holds the heavenly love; here its love is the baser; There the soul is Aphrodite of the heavens; here, turned harlot, Aphrodite of the public ways: yet the soul is always an Aphrodite. This is the intention of the myth which tells of Aphrodite's birth and Eros born with her.  

The soul in its nature loves God and longs to be at one with Him in the noble love of a daughter for a noble father; but coming to human birth and lured by the courtships of this sphere, she takes up with another love, a mortal, leaves her father and falls. But one day coming to hate her shame, she puts away the evil of earth, once more seeks the father, and finds her peace.

Δηλοῖ δὲ ὅτι τὸ ἀγαθὸν ἐκεῖ καὶ ὁ ἔρως ὁ τῆς ψυχῆς ὁ σύμφυτος͵ καθὸ καὶ συνέζευκται Ἔρως ταῖς Ψυχαῖς καὶ ἐν γραφαῖς καὶ ἐν μύθοις. Ἐπεὶ γὰρ ἕτερον θεοῦ ἐκείνου͵ ἐξ ἐκείνου δέ͵ ἐρᾷ αὐτοῦ ἐξ ἀνάγκης. Καὶ οὖσα ἐκεῖ τὸν οὐράνιον Ἔρωτα ἔχει͵ ἐνταῦθα δὲ πάνδημος γίγνεται· καὶ γάρ ἐστιν ἐκεῖ Ἀφροδίτη οὐρανία͵ ἐνταῦθα δὲ γίγνεται πάνδημος οἷον ἑταιρισθεῖσα. Καὶ ἔστι πᾶσα ψυχὴ Ἀφροδίτη· καὶ τοῦτο αἰνίττεται καὶ τὰ τῆς Ἀφροδίτης γενέθλια καὶ ὁ Ἔρως ὁ μετ΄ αὐτῆς γενόμενος.

Ἐρᾷ οὖν κατὰ φύσιν ἔχουσα ψυχὴ θεοῦ ἑνωθῆναι θέλουσα͵ ὥσπερ παρθένος καλοῦ πατρὸς καλὸν ἔρωτα. Ὅταν δὲ εἰς γένεσιν ἐλθοῦσα οἷον μνηστείαις ἀπατηθῇ͵ ἄλλον ἀλλαξαμένη θνητὸν ἔρωτα ἐρημίᾳ πατρὸς ὑβρίζεται· μισήσασα δὲ πάλιν τὰς ἐνταῦθα ὕβρεις ἁγνεύσασα τῶν τῇδε πρὸς τὸν πατέρα αὖθις στελλομένη εὐπαθεῖ.