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 communicate with what is human, but all that intercourse and converse which is conceded by the Gods to men, both whilst they sleep and when they wake, subsists through the intervention of Love; and he who is wise in the science of this intercourse is supremely happy, and participates in the dæmoniacal nature; whilst he who is wise in any other science or art, remains a mere ordinary slave. These dæmons are, indeed, many and various, and one of them is Love.'

"'Who are the parents of Love?' I inquired.—'The history of what you ask,' replied Diotima, 'is somewhat long; nevertheless I will explain it to you. On the birth of Venus the Gods celebrated a great feast, and among them came Plenty, the son of Metis. After supper, Poverty, observing the profusion, came to beg, and stood beside the door. Plenty being drunk with nectar, for wine was not yet invented, went out into Jupiter's garden, and fell into a deep sleep. Poverty wishing to have a child by Plenty, on account of her low estate, lay down by him, and from his embraces conceived Love. Love is, therefore, the follower and servant of Venus, because he was conceived at her birth, and because by nature he is a lover of all that is beautiful, and Venus was beautiful. And since Love is the child of Poverty and Plenty, his nature and fortune participate in that of his parents. He is for ever poor, and so far from being delicate and beautiful, as mankind imagine, he is squalid and withered; he flies low along the ground, and is homeless and unsandalled; he sleeps without covering before the doors, and in the unsheltered streets; possessing thus far his mother's nature, that he is ever the companion of want. But, inasmuch as he participates in that of his father, he is for ever scheming to obtain things which are good and beautiful; he is fearless, vehement, and strong; a dreadful hunter, for ever weaving some new contrivance; exceedingly cautious and prudent, and full of resources; he is also,