The Speech of Phaedrus First then, as I said, he told me that the speech of Phaedrus began with points of this sort—that Love was a great god, among men and gods a marvel; and this appeared in many ways, but notably in his birth. 
 Of the most venerable are the honors of this god, and the proof of it is this: parents of Love there are none, nor are any recorded in either prose or verse. Hesiod says that Chaos came first into being— and thereafter rose Broad-breasted Earth, sure seat of all for aye, And Love. Hes. Theog. 116 
 Acusilaus An Argive compiler of genealogies in the first part of the fifth century B.C. also agrees with Hesiod, saying that after Chaos were born these two, Earth and Love. Parmenides says of Birth that she invented Love before all other gods. Parmenides fr. 132 ; Cf. Aristot. Met. 1.984b . 
 Thus Love is by various authorities allowed to be of most venerable standing; and as most venerable, he is the cause of all our highest blessings. I for my part am at a loss to say what greater blessing a man can have in earliest youth than an honorable lover, or a lover than an honorable favorite. For the guiding principle we should choose for all our days, if we are minded to live a comely life, cannot be acquired either by kinship or office or wealth or anything so well as by Love. What shall I call this power? The shame that we feel for shameful things, and ambition for what is noble; without which it is impossible for city or person to perform any high and noble deeds. Let me then say that a man in love, should he be detected in some shameful act or in a cowardly submission to shameful treatment at another’s hands, would not feel half so much distress at anyone observing it, whether father or comrade or anyone in the world, as when his favorite did; and in the selfsame way we see how the beloved is especially ashamed before his lovers when he is observed to be about some shameful business. So that if we could somewise contrive to have a city or an army composed of lovers and their favorites, There was such a sacred band ( ἱερὸς λόχος ) at Thebes , which distinguished itself at Leuctra ( 371 B.C.). they could not be better citizens of their country than by thus refraining from all that is base

 in a mutual rivalry for honor; and such men as these, when fighting side by side, one might almost consider able to make even a little band victorious over all the world. For a man in love would surely choose to have all the rest of the host rather than his favorite see him forsaking his station or flinging away his arms; sooner than this, he would prefer to die many deaths: while, as for leaving his favorite in the lurch, or not succoring him in his peril, no man is such a craven that Love’s own influence cannot inspire him with a valor that makes him equal to the bravest born; and without doubt what Homer calls a fury inspired Hom. Il. 10.482; Hom. Il. 15.262 by a god in certain heroes is the effect produced on lovers by Love’s peculiar power.
 Furthermore, only such as are in love will consent to die for others; not merely men will do it, but women too. Sufficient witness is borne to this statement before the people of Greece by Alcestis, daughter of Pelias, who alone was willing to die for her husband, though he had both father and mother. So high did her love exalt her over them in kindness, that they were proved alien to their son and but nominal relations; and when she achieved this deed, it was judged so noble by gods as well as men that, although among all the many doers of noble deeds they are few and soon counted to whom the gods have granted the privilege of having their souls sent up again from Hades, hers they thus restored in admiration of her act. In this manner even the gods give special honor to zeal and courage in concerns of love. But Orpheus, son of Oeagrus, they sent back with failure from Hades, showing him only a wraith of the woman for whom he came; her real self they would not bestow, for he was accounted to have gone upon a coward’s quest, too like the minstrel that he was, and to have lacked the spirit to die as Alcestis did for the sake of love, when he contrived the means of entering Hades alive. Wherefore they laid upon him the penalty he deserved, and caused him to meet his death at the hands of women: whereas Achilles, son of Thetis, they honored and sent to his place in the Isles of the Blest, Pindar O. 2.78ff . ( Hom. Od. 11.467ff ., places him in Hades). because having learnt from his mother that he would die as surely as he slew Hector, Hom. Il. 18.96 . but if he slew him not, would return home and end his days an aged man, he bravely chose to go and rescue his lover Patroclus,
 avenged him, and sought death not merely in his behalf but in haste to be joined with him whom death had taken. For this the gods so highly admired him that they gave him distinguished honor, since he set so great a value on his lover.