lover alone if he should break his oath, and that there is no oath by Venus. Thus, as our law declares, both gods and men have given to lovers all possible indulgence.
"The affair, however, I imagine, stands thus: As I have before said, love cannot be considered in itself as either honourable or dishonourable: if it is honourably pursued, it is honourable; if dishonourably, dishonourable: it is dishonourable basely to serve and gratify a worthless person; it is honourable honourably to serve a person of virtue. That Pandemic lover who loves rather the body than the soul is worthless, nor can be constant and consistent, since he has placed his affections on that which has no stability. For as soon as the flower of the form, which was the sole object of his desire, has faded, then he departs and is seen no more; bound by no faith nor shame of his many promises and persuasions. But he who is the lover of virtuous manners is constant during life, since he has placed himself in harmony and desire with that which is consistent with itself.
"These two classes of persons we ought to distinguish with careful examination, so that we may serve and converse with the one and avoid the other; determining, by that inquiry, by what a man is attracted, and for what the object of his love is dear to him. On the same account it is considered as dishonourable to be inspired with love at once, lest time should be wanting to know and approve the character of the object. It is considered dishonourable to be captivated by the allurements of wealth and power, or terrified through injuries to yield up the affections, or not to despise in the comparison with an unconstrained choice all political influence and personal advantage. For no circumstance is there in wealth or power so invariable and consistent, as that no generous friendship can ever spring up from amongst them. We have an opinion with respect to
