be accounted flattery or a dishonour to himself,
so the beloved has one way only of voluntary service which is not
dishonourable, and this is virtuous service.

For we have a custom, and according to our custom any one who does
service to another under the idea that he will be improved by him either
in wisdom, or in some other particular of virtue--such a voluntary
service, I say, is not to be regarded as a dishonour, and is not open
to the charge of flattery. And these two customs, one the love of youth,
and the other the practice of philosophy and virtue in general, ought to
meet in one, and then the beloved may honourably indulge the lover. For
when the lover and beloved come together, having each of them a law, and
the lover thinks that he is right in doing any service which he can to
his gracious loving one; and the other that he is right in showing any
kindness which he can to him who is making him wise and good; the one
capable of communicating wisdom and virtue, the other seeking to acquire
them with a view to education and wisdom, when the two laws of love are
fulfilled and meet in one--then, and then only, may the beloved yield
with honour to the lover. Nor when love is of this disinterested sort is
there any disgrace in being deceived, but in every other case there is
equal disgrace in being or not being deceived. For he who is gracious to
his lover under the impression that he is rich, and is disappointed of
his gains because he turns out to be poor, is disgraced all the same:
for he has done his best to show that he would give himself up to any
one's 'uses base' for the sake of money; but this is not honourable. And
on the same principle he who gives himself to a lover because he is a
good man, and in the hope that he will be improved by his company, shows
himself to be virtuous, even though the object of his affection turn
out to be a villain, and to have no virtue; and if he is deceived he has
committed a noble error. For he has proved that for his part he will do
anything for anybody with a view to virtue and improvement, than which
there can be nothing nobler. Thus noble in every case is the acceptance
of another for the sake of virtue. This is that love which is the
love of the heavenly godess, and is heavenly, and of great price to
individuals and cities, making the lover and the beloved alike eager in
the work of their own improvement. But all other loves are the offspring
of the other, who is the co