So if with feet and every way he is wont ever to get hold of the softest parts of the softest creatures,
 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 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 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. Quoted from Alcidamas, a stylist of the school of Gorgias; Aristot. Rh. 3.1406a . 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 not even the God of War withstands Soph. Thyest. Fr. 235 Necessity, whom not the God of War withstands. 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, 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, Eur. Sthen. Fr. 663 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;
 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 Agathon here strains the meaning of ποιήτης back to the original and wider one of maker, creator. Cf. below, Plat. Sym. 205 B.C . 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, Hom. Il. 2.827 , Hom. Il. 1.72 ; above, Plat. Sym. 190f . it was under the guidance of Desire and Love; so that he too may be deemed a disciple of Love as likewise may the Muses in music, Hephaestus in metal-work, Athene in weaving and Zeus in pilotage of gods and men. Unknown Cf. Plat. Parm. (Diels2 123) δαίμων ἣ πάντα κυβερνᾷ . 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. 
 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. Cf. Hom. Od. 5.391 Then ceased the wind, and came a windless calm. Agathon is here displaying his own poetic skill, not quoting. 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; 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.