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
'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