Symposium.
Socrates.
574 The zvisdom of Diotiuta. Sym- posium. Socrates. a shoeless, houseless, ill-favoured vagabond, who is always con- spiring against the fair and good ; not wise, but a lover of wisdom. into a heavy sleep ; and Poverty considering her own straitened circumstances, plotted to have a child by him, and accordingly she lay down at his side and conceived Love, who partly because he is natural I3' a lover of the beautiful, and because Aphrodite is herself beautiful, and also because he was born on her birthday, is her follower and attendant. And as his parentage is, so also are his fortunes. In the first place he is always poor, and anything but tender and fair, as the many imagine him ; and he is rough and squalid, and has no shoes, nor a house to dwell in ; on the bare earth exposed he lies under the open heaven, in the streets, or at the doors of houses, tailing his rest ; and like his mother he is always in distress. Like his father too, whom he also partly resembles, he is always plotting again.st the fair and good ; he is bold, enterprising, strong, a mighty hunter, always weaving some intrigue or other, keen in the pursuit of wisdom, fertile in resources ; a philosopher at all times, terrible as an enchanter, sorcerer, sophist. He is by nature neither mortal nor immortal, but alive and flourish- ing at one moment when he is in plenty, and dead at another moment, and again alive by reason of his father's nature. But that which is always flowing in is always flowing out, and so he is never in want and never in wealth ; and, further, he is in a mean between ignorance and knowledge. The truth of the matter is this : No god is a philosopher or seeker after wisdom, for he is wise already ; nor does any man who is ' wise seek after wisdom. Neither do the ignorant seek after wisdom. For herein is the evil of ignorance, that he who is 204 neither good nor wise is nevertheless satisfied with himself: he has no desire for that of which he feels no want.' ' But who then, Diotima,' I said, 'are the lovers of wisdom, if they are neither the wise nor the foolish ? ' 'A child may answer that question,' she replied ; ' they are those who are in a mean between the two ; Love is one of them. For wisdom is a most beautiful thing, and Love is of the beautiful ; and therefore Love is also a philosopher or lover of wisdom, and being a lover of wisdom is in a mean between the wise and the ignorant. And of this too his birth is the cause ; for his father is wealthy and wise, and his mother poor and foolish. Such, my dear Socrates, is the nature of the spirit
