during his whole existence, a philosopher, a powerful enchanter, a wizard, and a subtle sophist. And, as his nature is neither mortal nor immortal, on the same day when he is fortunate and successful, he will at one time flourish, and then die away, and then, according to his father's nature, again revive. All that he acquires perpetually flows away from him, so that Love is never either rich or poor, and holding for ever an intermediate state between ignorance and wisdom. The case stands thus;—no God philosophises or desires to become wise, for he is wise; nor, if there exist any other being who is wise, does he philosophise. Nor do the ignorant philosophise, for they desire not to become wise; for this is the evil of ignorance, that he who has neither intelligence, nor virtue, nor delicacy of sentiment, imagines that he possesses all those things sufficiently. He seeks not, therefore, that possession, of whose want he is not aware.'—'Who, then, O Diotima,' I inquired, 'are philosophers, if they are neither the ignorant nor the wise?'—'It is evident, even to a child, that they are those intermediate persons, among whom is Love. For Wisdom is one of the most beautiful of all things; Love is that which thirsts for the beautiful, so that Love is of necessity a philosopher, philosophy being an intermediate state between ignorance and wisdom. His parentage accounts for his condition, being the child of a wise and well provided father, and of a mother both ignorant and poor.
"'Such is the dæmoniacal nature, my dear Socrates; nor do I wonder at your error concerning Love, for you thought, as I conjecture from what you say, that Love was not the lover but the beloved, and thence, well concluded that he must be supremely beautiful; for that which is the object of Love must indeed be fair, and delicate, and perfect, and most happy; but Love inherits, as I have declared, a totally opposite nature.'—'Your words have persuasion in them, O stranger,'
