other doctrines, and who, ten years before the pestilence, procured to the Athenians, through their sacrifices, a delay of the disease; for it was she who taught me the science of things relating to Love.
"As you well remarked, Agathon, we ought to declare who and what is Love, and then his works. It is easiest to relate them in the same order as the foreign prophetess observed when, questioning me, she related them. For I said to her much the same things that Agathon has just said to me—that Love was a great deity, and that he was beautiful; and she refuted me with the same reasons as I have employed to refute Agathon, compelling me to infer that he was neither beautiful nor good, as I said.—'What then,' I objected, 'O Diotima, is Love ugly and evil?'—'Good words, I entreat you,' said Diotima; 'do you think that every thing which is not beautiful, must of necessity be ugly?'—'Certainly.'—'And everything that is not wise, ignorant? Do you not perceive that there is something between ignorance and wisdom?'—'What is that?'—'To have a right opinion or conjecture. Observe, that this kind of opinion, for which no reason can be rendered, cannot be called knowledge; for how can that be called knowledge, which is without evidence or reason? Nor ignorance, on the other hand; for how can that be called ignorance which arrives at the persuasion of that which it really is? A right opinion is something between understanding and ignorance.'—I confessed that what she alleged was true.—'Do not then say,' she continued, 'that what is not beautiful is of necessity deformed, nor what is not good is of necessity evil; nor, since you have confessed that Love is neither beautiful nor good, infer, therefore, that he is deformed or evil, but rather something intermediate.'
"'But,' I said, 'love is confessed by all to be a great God.'—'Do you mean, when you say all, all those who know, or those who know not, what they say?'—'All
