and honourable man than to feel it to be his duty to love one whom
it does not please him to love. I must constantly remind you that I
do not speak of wise men, who take pleasure in everything that is
their duty, who have their feelings under command, and are able to
lay down whatever law they please to themselves and keep it, but
that I speak of imperfect beings struggling to follow the right
path, who often have trouble in bending their passions to their
will. I must therefore choose the man from whom I will accept a
benefit; indeed, I ought to be more careful in the choice of my
creditor for a benefit than for money; for I have only to pay the
latter as much as I received of him, land when I have paid it I am
free from all obligation; but to the other I must both repay more,
and even when I have repaid his kindness we remain connected, for
when I have paid my debt I ought again to renew it, while our
friendship endures unbroken. Thus, as I ought not to make an
unworthy man my friend, so I ought not to admit an unworthy man
into that most holy bond of gratitude for benefits, from which
friendship arises. You reply, "I cannot always say 'No': sometimes
I must receive a benefit even against my will. Suppose I were given
something by a cruel and easily offended tyrant, who would take it
as an affront if his bounty were slighted? am I not to accept it?
Suppose it were offered by a pirate, or a brigand, or a king of the
temper of a pirate or brigand. What ought I to do? Such a man is
not a worthy object for me to owe a benefit to." When I say that
you ought to choose, I except vis major and fear, which destroy all
power of choice. If you are free, if it lies with you to decide
whether you will or not, then you will turn over in your own mind
whether you will take a gift from a man or not; but if your
position makes it impossible for you to choose, then be assured
that you do not receive a gift, you merely obey orders. No one