e giver.

As for him who bestows a benefit for his own sake, I should say to him,
"You have made use of me, and how can you say that you have bestowed a
benefit upon me, rather than I upon you?" "Suppose," answers he, "that I
cannot obtain a public office except by ransoming ten citizens out of a
great number of captives, will you owe me nothing for setting you free
from slavery and bondage? Yet I shall do so for my own sake." To this I
should answer, "You do this partly for my sake, partly for your own.
It is for your own sake that you ransom captives, but it is for my sake
that you ransom me; for to serve your purpose it would be enough for you
to ransom any one. I am therefore your debtor, not for ransoming me
but for choosing me, since you might have attained the same result by
ransoming some one else instead of me. You divide the advantages of the
act between yourself and me, and you confer upon me a benefit by which
both of us profit. What you do entirely for my sake is, that you choose
me in preference to others. If therefore you were to be made praetor for
ransoming ten captives, and there were only ten of us captives, none of
us would be under any obligation to you, because there is nothing for
which you can ask any one of us to give you credit apart from your own
advantage. I do not regard a benefit jealously and wish it to be given
to myself alone, but I wish to have a share in it."

XIV. "Well, then," says he, "suppose that I were to order all your names
to be put into a ballot-box, and that your name was drawn among those
who were to be ransomed, would you owe me nothing?" Yes, I should owe
you something, but very little: how little, I will explain to you. By so
doing you do something for my sake, in that you grant me the chance of
being ransomed; I owe to fortune that my name was drawn, all I owe
to you is that my name could be drawn. You have given me the means
of obtaining your benefit. For the greater part of that benefit I am
indebted to fortune; that I could be so indebted, I owe to you.

I shall take no notice whatever of those whose benefits are bestowed
in a mercenary spirit, who do not consider to whom, but upon what terms
they give, whose benefits are entirely selfish. Suppose that some one
sells me corn; I cannot live unless I buy it; yet I do not owe my life
to him because I have bought it. I do not consider how essential it was
to me, and that I could not live without it; but how little thank