From the book
Symposium
Plato · Diotimos Editions · 2026
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At a Glance
- The wordDiotima is a named speaker inside Socrates’ reported speech, itself transmitted through the dialogue’s narrators.
- In the SymposiumSocrates introduces her as wise in matters of love and many other things, and credits her with a ten-year postponement of the plague after Athenian sacrifice.
- In this editionThe edition notes that independent attestation of the historical Diotima is lacking.
- A place to readIntroduction, plague claim, reported refutation and intermediate example.
Meaning
Diotima is a named speaker inside Socrates’ reported speech, itself transmitted through the dialogue’s narrators. Stranger marks her non-Athenian origin, not ignorance of Socrates. The teaching verbs give her an active intellectual role.
Use in the book
Socrates introduces her as wise in matters of love and many other things, and credits her with a ten-year postponement of the plague after Athenian sacrifice. That is what he says about her; the dialogue does not supply independent verification. He then reproduces her instruction by starting from the concessions he and Agathon have reached. He portrays his younger self as making assertions like Agathon’s and undergoing the same refutation. Her authority is thus enacted through questioning, distinctions and explanations, not only through the opening religious credential.
Her tone varies. She rebukes a false dilemma with a ritual-sounding Hush, laughs at the assertion that everyone calls Love a god, says the intermediate philosophers should be obvious even to a child, and answers with the assurance of the perfect sophists. These dramatic touches belong alongside the sustained reasoning; calling her a transparent mouthpiece would remove the very pedagogical relationship the speech displays.
Before the final ascent she distinguishes the matters into which Socrates might perhaps be initiated from the perfect and contemplative rites that he may not be able to follow. She promises to omit no effort, while placing conditions on the learner. At the end Socrates says Diotima said these things and he is persuaded. This is a strong commitment to her account, but it leaves distinct her teaching, his assent, and the question whether he personally attained the culminating vision.
Places to read
- 201d–202b2Introduction, plague claim, reported refutation and intermediate example.
- 203a–204b23Genealogy and the philosopher’s position are taught.
- 206b–207c23Socrates repeatedly seeks clarification and acknowledges needing teachers.
- 208b–208cThe narrator’s comparison with professional teachers.
- 209e–210aHer qualified invitation to initiation and ascent.
- 211d–212b2Explicit attribution of the final teaching and Socrates’ assent.
Translation in this edition
The edition notes that independent attestation of the historical Diotima is lacking. This article therefore treats her securely as a character and reported teacher, without deciding whether Plato invented her. At 201d the printed adjective is Mantinean; prophetic appears as a variant, not the main text.
διδάσκω (didaskō)
didaskō — To teach; Diotima’s questioning and explanation are reported as the origin of Socrates’ understanding.
- 201d — ἐδίδαξεν. Socrates says she taught him matters of love.
Read: Diotima.
Διοτίμα (Diotima)
Diotima — The Mantinean woman from whom Socrates reports learning matters of love.
- 201d — Διοτίμας. Socrates identifies the source of the account he will reproduce.
- 208b — ὦ σοφωτάτη Διοτίμα. Socrates addresses her as most wise while asking whether her account is true.
Read: Diotima.
ξένη (xenē)
xenē — Female stranger or woman from elsewhere; emphasizes her position in Socrates’ report.
- 211d — ἡ Μαντινικὴ ξένη. The Mantinean stranger is explicitly reidentified near the conclusion.
Read: Diotima.