Seite - 568 - in The Complete Plato

the metallurgy of Hephaestus, the weaving of Athene, the empire of Zeus over gods and men, are all due to Love, who was the inventor of them. And so Love set in order the empire of the gods—the love of beauty, as is evident, for with deformity Love has no concern. In the days of old, as I began by saying, dreadful deeds were done among the gods, for they were ruled by Necessity; but now since the birth of Love, and from the Love of the beautiful, has sprung every good in heaven and earth. Therefore, Phaedrus, I say of Love that he is the fairest and best in himself, and the cause of what is fairest and best in all other things. And there comes into my mind a line of poetry in which he is said to be the god who ‘Gives peace on earth and calms the stormy deep, Who stills the winds and bids the sufferer sleep.’ This is he who empties men of disaffection and fills them with affection, who makes them to meet together at banquets such as these: in sacrifices, feasts, dances, he is our lord—who sends courtesy and sends away discourtesy, who gives kindness ever and never gives unkindness; the friend of the good, the wonder of the wise, the amazement of the gods; desired by those who have no part in him, and precious to those who have the better part in him; parent of delicacy, luxury, desire, fondness, softness, grace; regardful of the good, regardless of the evil: in every word, work, wish, fear—saviour, pilot, comrade, helper; glory of gods and men, leader best and brightest: in whose footsteps let every man follow, sweetly singing in his honour and joining in that sweet strain with which love charms the souls of gods and men. Such is the speech, Phaedrus, half-playful, yet having a certain measure of seriousness, which, according to my ability, I dedicate to the god. When Agathon had done speaking, Aristodemus said that there was a general cheer; the young man was thought to have spoken in a manner worthy of himself, and of the god. And Socrates, looking at Eryximachus, said: Tell me, son of Acumenus, was there not reason in my fears? and was I not a true prophet when I said that Agathon would make a wonderful oration, and that I should be in a strait? The part of the prophecy which concerns Agathon, replied Eryximachus, appears to me to be true; but not the other part—that you will be in a strait. Why, my dear friend, said Socrates, must not I or any one be in a strait who has to speak after he has heard such a rich and varied discourse? I am especially struck with the beauty of the concluding words—who could listen to them without amazement? When I reflected on the immeasurable inferiority of my own powers, I was ready to run away for shame, if there had been a possibility of escape. For I was reminded of Gorgias, and at the end of his speech I fancied that Agathon was shaking at me the Gorginian or 568