Apollodorus So if with feet and every way he is wont ever to get hold of the softest parts of the softest creatures, 196a he needs must be most delicate. Youngest, then, and most delicate is he, and withal pliant of form: for he would never contrive to fold himself about us every way, nor begin by stealing in and out of every soul so secretly, if he were hard. Clear evidence of his fit proportion and pliancy of form is found in his shapely grace, a quality wherein Love is in every quarter allowed to excel: unshapeliness and Love are ever at war with one another. Beauty of hue in this god 196b is evinced by his seeking his food among flowers: for Love will not settle on body or soul or aught else that is flowerless or whose flower has faded away; while he has only to light on a plot of sweet blossoms and scents to settle there and stay.

Enough has now been said, though much remains unsaid, of the beauty of our god; next shall Love’s goodness be my theme. The strongest plea for this is that neither to a god he gives nor from a god receives any injury, nor from men receives it nor to men gives it. For neither is the usage he himself gets a violent usage, since violence 196c takes not hold of Love; nor is there violence in his dealings, since Love wins all men’s willing service; and agreements on both sides willingly made are held to be just by our city’s sovereign, the law. ¹ Then, over and above his justice, he is richly endowed with temperance. We all agree that temperance is a control of pleasures and desires, while no pleasure is stronger than Love: if they are the weaker, they must be under Love’s control, and he is their controller; so that Love, by controlling pleasures and desires, must be eminently temperate. And observe how in valor 196d not even the God of War withstands ² him; for we hear, not of Love caught by Ares, but of Ares caught by Love—of Aphrodite. The captor is stronger than the caught; and as he controls what is braver than any other, he must be bravest of all. So much for justice and temperance and valor in the god: it remains to speak of skill; and here I must try my best to be adequate. First, if I in turn may dignify our craft as Eryximachus did his, 196e the god is a composer so accomplished that he is a cause of composing in others: every one, you know, becomes a poet, though alien to the Muse before, ³ when Love gets hold of him. This we may fitly take for a testimony that Love is a poet well skilled—I speak summarily—in all composing that has to do with music; 197a for whatever we have not or know not we can neither give to another nor teach our neighbor.

And who, let me ask, will gainsay that the composing ⁴ of all forms of life is Love’s own craft, whereby all creatures are begotten and produced? Again, in artificial manufacture, do we not know that a man who has this god for teacher turns out a brilliant success, whereas he on whom Love has laid no hold is obscure? If Apollo invented archery and medicine and divination, ⁵ it was under the guidance of Desire and Love; so that he too may be deemed a disciple of Love as likewise may the 197b Muses in music, Hephaestus in metal-work, Athene in weaving and Zeus in pilotage of gods and men.⁶⁷ Hence also those dealings of the gods were contrived by Love—clearly love of beauty—astir in them, for Love has no concern with ugliness; though aforetime, as I began by saying, there were many strange doings among the gods, as legend tells, because of the dominion of Necessity. But since this god arose, the loving of beautiful things has brought all kinds of benefits both to gods and to men. 197c

Thus I conceive, Phaedrus, that Love was originally of surpassing beauty and goodness, and is latterly the cause of similar excellences in others. And now I am moved to summon the aid of verse, and tell how it is he who makes—Peace among men, and a windless waveless main;Repose for winds, and slumber in our pain. ⁸ 197d He it is who casts alienation out, draws intimacy in; he brings us together in such friendly gatherings as the present; at feasts and dances and oblations he makes himself our leader; politeness contriving, moroseness outdriving; kind giver of amity, giving no enmity; gracious, superb; a marvel to the wise, a delight to the gods coveted of such as share him not, treasured of such as good share have got; father of luxury, tenderness, elegance, graces and longing and yearning; careful of the good, careless of the bad; 197e in toil and fear, in drink and discourse, our trustiest helmsman, boatswain, champion, deliverer; ornament of all gods and men; leader fairest and best, whom every one should follow, joining tunefully in the burthen of his song, wherewith he enchants the thought of every god and man.

There, Phaedrus, he said, the speech I would offer at his shrine: I have done my best to mingle amusement with a decent gravity.

At the end of Agathon’s speech, as Aristodemus told me, there was tumultuous applause from all present, at hearing the youngster speak in terms so appropriate to himself and to the god. Then Socrates, with a glance at Eryximachus, said: “Son of Acumenus, do you really call it an unfearful fear that has all this while affrighted me, and myself no prophet in saying just now that Agathon would make a marvellous speech, and I be hard put to it?”

“In one part of your statement, that he would speak finely,” replied Eryximachus, 198b “I think you were a true prophet; but as to your being hard put to it, I do not agree.”

“But surely, my good sir,” said Socrates, “I am bound to be hard put, I or anyone else in the world who should have to speak after such a fine assortment of eloquence. The greater part of it was not so very astounding; but when we drew towards the close, the beauty of the words and phrases could not but take one’s breath away. For myself, indeed, I was so conscious that I should fail to say anything 198c half as fine, that for very shame I was on the point of slinking away, had I had any chance. For his speech so reminded me of Gorgias that I was exactly in the plight described by Homer: ⁹ I feared that Agathon in his final phrases would confront me with the eloquent Gorgias’ head, and by opposing his speech to mine would turn me thus dumbfounded into stone. And so in that moment I realized what a ridiculous fool I was to fall in with your proposal that I should take my turn in your eulogies of Love, 198d and to call myself an expert in love-matters, when really I was ignorant of the method in which eulogies ought to be made at all. For I was such a silly wretch as to think that one ought in each case to speak the truth about the person eulogized; on this assumption I hoped we might pick out the fairest of the facts and set these forth in their comeliest guise. I was quite elated with the notion of what a fine speech I should make, for I felt that I knew the truth. But now, it appears that this is not what is meant by a good speech of praise; 198e which is rather an ascription of all the highest and fairest qualities, whether the case be so or not; it is really no matter if they are untrue. Our arrangement, it seems, was that each should appear to eulogize Love, not that he should make a real eulogy.”

“Hence it is, sirs, I suppose, that you muster every kind of phrase for your tribute to Love, declaring such and such to be his character and influence, in order to present him 199ain the best and fairest light; successfully, of course, before those who do not know him, though it must be otherwise before those who do; your praise has such a fine impressive air! No, I find I was quite mistaken as to the method required; it was in ignorance that I agreed to take my turn in the round of praising. “The tongue,” you see, undertook, “the mind” did not; ¹⁰ so good-bye to my bond. I am not to be called upon now as an eulogist in your sense; for such I cannot be. 199b Nevertheless I am ready, if you like, to speak the mere truth in my own way; not to rival your discourses, and so be your laughing-stock. Decide then, Phaedrus, whether you have any need of such a speech besides, and would like to hear the truth told about Love in whatsoever style of terms and phrases may chance to occur by the way.”

So Phaedrus and the others bade him speak, just in any manner he himself should think fit.

“Then allow me further, Phaedrus, to put some little questions to Agathon, so as to secure his agreement before I begin my speech.” 199c

“You have my leave,” said Phaedrus; “so ask him.” After that, my friend told me, Socrates started off in this sort of way:

“I must say, my dear Agathon, you gave your speech an excellent introduction, by stating that your duty was first to display the character of Love, and then to treat of his acts. Those opening words I thoroughly admire. So come now, complete your beautiful and magnificent description of Love, 199d and tell me this: Are we so to view his character as to take Love to be love of some object, or of none? My question is not whether he is love of a mother or a father—how absurd it would be to ask whether Love is love of mother or father —but as though I were asking about our notion of “father,” whether one’s father is a father of somebody or not. Surely you would say, if you cared to give the proper answer, that the father is father of son or of daughter, would you not?”

“Yes, of course,” said Agathon.

“And you would say the same of the mother?” He agreed to this too. 199e

“Then will you give me just a few more answers,” said Socrates, “so that you may the better grasp my meaning? Suppose I were to ask you, “Well now, a brother, viewed in the abstract, is he brother of somebody or not?””

“He is,” said Agathon.

“That is, of brother or of sister?” He agreed.

“Now try and tell me about Love: is he a love of nothing or of something?” 200a

“Of something, to be sure.”