Suppose that I have given back life for life. Even in this case I have surpassed your gift, since I gave to one who was conscious of the gift, and I was conscious that I was giving it; since, when I gave you your life, it was not to indulge my own pleasure, or, at any rate, by means of my own pleasure; since, as it is a lighter thing to die before one learns to fear death, so it is a greater thing to retain the breath of life than to receive it. I gave life to one who would straightway enjoy it, you gave it to one who would not know whether he was alive; I gave life to one who was afraid of death, you gave life to me, and made me subject to death; I gave to you life that was complete and perfect, when you begot me, I was a creature without reason and a burden to others. Do you wish to know how small a benefit it is to give life in this way? You should have exposed me to death as a child; of course by begetting me you did me a wrong! What, then, is my conclusion? That the fact of their coition constitutes a very small benefit on the part of a father and a mother unless they add others which will follow up this initial gift, and confirm it by still other services. It is not a blessing to live, but to live well. But you say I do live well. Yes, but I might also have lived ill; so the only thing that I have from you is that I am alive. If you claim credit for giving me mere life, life stripped bare and bereft of purpose, and boast of it as a great blessing, reflect that you are claiming credit for giving me a blessing that flies and worms possess. Finally, though I should mention no more than that I have applied myself to liberal studies, and have directed the course of my life along the path of rectitude, in the case of the very benefit I had from you, you have received in return a greater one than you gave; for you gave to me a self that was ignorant and inexperienced, and I have given to you a son such as you might be happy to have begotten.