After this, it seems, when Socrates had taken his place and had dined with the rest, they made libation and sang a chant to the god and so forth, as custom bids, till they betook them to drinking. Then Pausanias opened a conversation after this manner: “Well, gentlemen, what mode of drinking will suit us best? For my part, to tell the truth, I am in very poor form as a result of yesterday’s bout, and I claim a little relief; it is so, I believe, with most of you, for you were at yesterday’s party: so consider what method 176b of drinking would suit us best.”

On this Aristophanes observed: “Now that, Pausanias, is a good suggestion of yours, that we make a point of consulting our comfort in our cups: for I myself am one of those who got such a soaking yesterday.”

When Eryximachus, son of Acumenus, heard this; “You are quite right, sirs,” he said; “and there is yet one other question on which I request your opinion, as to what sort of condition Agathon finds himself in for drinking.”

“No, no,” said Agathon, “I am not in good condition for it either.” 176c

“It would be a piece of luck for us, I take it,” the other went on, “that is, for me, Aristodemus, Phaedrus, and our friends here, if you who are the stoutest drinkers are now feeling exhausted. We, of course, are known weaklings. Socrates I do not count in the matter: he is fit either way, and will be content with whichever choice we make. Now as it appears that nobody here present is eager for copious draughts, perhaps it will be the less irksome to you if I speak of intoxication, and tell you truly what it is. The practice of medicine, I find, has made this clear to me—176dthat drunkenness is harmful to mankind; and neither would I myself agree, if I could help it, to an excess of drinking, nor would I recommend it to another, especially when his head is still heavy from a bout of the day before.”

Here Phaedrus of Myrrhinus interrupted him, saying: “Why, you know I always obey you, above all in medical matters; and so now will the rest of us, if they are well advised.” Then all of them, on hearing this, 176e consented not to make their present meeting a tipsy affair, but to drink just as it might serve their pleasure.

“Since it has been resolved, then,” said Eryximachus, “that we are to drink only so much as each desires, with no constraint on any, I next propose that the flute-girl who came in just now be dismissed: let her pipe to herself or, if she likes, to the women-folk within, but let us seek our entertainment today in conversation. I am ready, if you so desire, to suggest what sort of discussion it should be.”

Apollodorus They all said they did so desire, and bade him make his proposal. So Eryximachus proceeded: “The beginning of what I have to say is in the words of Euripides’ Melanippe, for not mine the tale ¹ that I intend to tell; it comes from Phaedrus here. He is constantly complaining to me and saying,—Is it not a curious thing, Eryximachus, that while other gods have hymns and psalms indited in their honor by the poets, the god of Love, so ancient and so great, 177b has had no song of praise composed for him by a single one of all the many poets that ever have been? And again, pray consider our worthy professors, and the eulogies they frame of Hercules and others in prose,—for example, the excellent Prodicus. ² This indeed is not so surprising but I recollect coming across a book by somebody, in which I found Salt superbly lauded for its usefulness, and many more such matters 177c I could show you celebrated there. To think of all this bustle about such trifles, and not a single man ever essaying till this day to make a fitting hymn to Love! So great a god, and so neglected! Now I think Phaedrus’s protest a very proper one. Accordingly I am not only desirous of obliging him with a contribution of my own, but I also pronounce the present to be a fitting occasion for us here assembled to honor the god. 177d So if you on your part approve, we might pass the time well enough in discourses; for my opinion is that we ought each of us to make a speech in turn, from left to right, praising Love as beautifully as he can. Phaedrus shall open first; for he has the topmost place at table, and besides is father of our debate.”

“No one, Eryximachus,” said Socrates, “will vote against you: I do not see how I could myself decline, 177e when I set up to understand nothing but love-matters; nor could Agathon and Pausanias either, nor yet Aristophanes, who divides his time between Dionysus and Aphrodite; nor could any other of the persons I see before me. To be sure, we who sit at the bottom do not get a fair chance: but if the earlier speakers rise nobly to the occasion, we shall be quite content. So now let Phaedrus, with our best wishes, make a beginning and give us a eulogy of Love.”

To this they assented one and all, 178a bidding him do as Socrates said. Now the entire speech in each case was beyond Aristodemus’s recollection, and so too the whole of what he told me is beyond mine: but those parts which, on account also of the speakers, I deemed most memorable, I will tell you successively as they were delivered.

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. 178b 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 roseBroad-breasted Earth, sure seat of all for aye,And Love.³ Acusilaus ⁴ 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. ⁵ 178c

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 178d 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; 178e 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,⁶ they could not be better citizens of their country than by thus refraining from all that is base 179a 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; 179b and without doubt what Homer calls a fury inspired ⁷ 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 179c 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. 179d 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 179e at the hands of women: whereas Achilles, son of Thetis, they honored and sent to his place in the Isles of the Blest,⁸ because having learnt from his mother that he would die as surely as he slew Hector,⁹ 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, 180a 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.