of the old. For, although each human being be severally said to live, and be the same from youth to old age, yet, that which is called the same, never contains within itself the same things, but always is becoming new by the loss and change of that which it possessed before; both the hair and the flesh, and the bones, and the entire body.
"'And not only does this change take place in the body, but also with respect to the soul. Manners, morals, opinions, desires, pleasures, sorrows, fears; none of these ever remain unchanged in the same persons; but some die away, and others are produced. And, what is yet more strange is, that not only does some knowledge spring up, and another decay, and that we are never the same with respect to our knowledge, but that each several object of our thoughts suffers the same revolution. That which is called meditation, or the exercise of memory, is the science of the escape or departure of memory; for, forgetfulness is the going out of knowledge; and meditation, calling up a new memory in the place of that which has departed, preserves knowledge; so that, though for ever displaced and restored, it seems to be the same. In this manner every thing mortal is preserved: not that it is constant and eternal, like that which is divine; but that in the place of what has grown old and is departed, it leaves another new like that which it was itself. By this contrivance, O Socrates, does what is mortal, the body and all other things, partake of immortality; that which is immortal, is immortal in another manner. Wonder not, then, if every thing by nature cherishes that which was produced from itself, for this earnest Love is a tendency towards eternity.'
"Having heard this discourse, I was astonished, and asked, 'Can these things be true, O wisest Diotima?' And she, like an accomplished sophist, said, 'Know well, O Socrates, that if you only regard that love of
