-if this
were true, we should set small value on sons, or fathers, or mothers;
nor should we ever have loyal friends, for our love of them arises
not from passion, but from other associations. Further, if we ought
to shower favours on those who are the most eager suitors,--on that
principle, we ought always to do good, not to the most virtuous, but to
the most needy; for they are the persons who will be most relieved,
and will therefore be the most grateful; and when you make a feast you
should invite not your friend, but the beggar and the empty soul; for
they will love you, and attend you, and come about your doors, and
will be the best pleased, and the most grateful, and will invoke many a
blessing on your head. Yet surely you ought not to be granting favours
to those who besiege you with prayer, but to those who are best able to
reward you; nor to the lover only, but to those who are worthy of love;
nor to those who will enjoy the bloom of your youth, but to those who
will share their possessions with you in age; nor to those who, having
succeeded, will glory in their success to others, but to those who
will be modest and tell no tales; nor to those who care about you for a
moment only, but to those who will continue your friends through life;
nor to those who, when their passion is over, will pick a quarrel with
you, but rather to those who, when the charm of youth has left you, will
show their own virtue. Remember what I have said; and consider yet this
further point: friends admonish the lover under the idea that his way of
life is bad, but no one of his kindred ever yet censured the non-lover,
or thought that he was ill-advised about his own interests.

'Perhaps you will ask me whether I propose that you should indulge every
non-lover. To which I reply that not even the lover would advise you to
indulge all lovers, for the indiscriminate favour is less esteemed by
the rational recipient, and less easily hidden by him who would escape
the censure of the world. Now love ought to be for the advantage of both
parties, and for the injury of neither.

'I believe that I have said enough; but if there is anything more which
you desire or which in your opinion needs to be supplied, ask and I will
answer.'

Now, Socrates, what do you think? Is not the discourse excellent, more
especially in the matter of the language?

SOCRATES: Yes, quite admirable; the effect on me was ravishing. And this
I owe to you, Phaedrus, for