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supreme triumph and exultation； but none more magnificent than
his last； on which； upon the rising of the Senate； he was escorted
by the senators and the people of Rome； by the allies； and by the
Latins； to his own door。 From such an elevation of popular esteem
the next step seems naturally to be an ascent to the gods above；
rather than a descent to Hades。
4。 For I am not one of these modern philosophers who maintain
that our souls perish with our bodies； and that death ends all。 With
me ancient opinion has more weight： whether it be that of our own
ancestors； who attributed such solemn observances to the dead； as
they plainly would not have done if they had believed them to be
wholly annihilated； or that of the philosophers who once visited
this country； and who by their maxims and doctrines educated
Magna Graecia； which at that time was in a flourishing condition；
though it has now been ruined； or that of the man who was
declared by Apollo's oracle to be 〃most wise；〃 and who used to
teach without the variation which is to be found in most
philosophers that 〃the souls of men are divine； and that when they
have quitted the body a return to heaven is open to them； least
difficult to those who have been most virtuous and just。〃 This
opinion was shared by Scipio。 Only a few days before his death…as
though he had a presentiment of what was coming…he discoursed
for three days on the state of the republic。 The company consisted
of Philus and Manlius and several others； and I had brought you；
Scaevola； along with me。 The last part of his discourse referred
principally to the immortality of the soul； for he told us what he
had heard from the elder Africanus in a dream。 Now if it be true
that in proportion to a man's goodness the escape from what may
be called the prison and bonds of the flesh is easiest； whom can we
imagine to have had an easier voyage to the gods than Scipio？ I am
disposed to think； therefore； that in his case mourning would be a
sign of envy rather than of friendship。 If； however； the truth rather
is that the body and soul perish together； and that no sensation
remains； then though there is nothing good in death； at least there
is nothing bad。 Remove sensation； and a man is exactly as though
he had never been born； and yet that this man was born is a joy to
me； and will be a subject of rejoicing to this State to its last hour。
Wherefore； as I said before； all is as well as possible with him。 Not
so with me； for as I entered life before him； it would have been
fairer for me to leave it also before him。 Yet such is the pleasure I
take in recalling our friendship； that I look upon my life as having
been a happy one because I have spent it with Scipio。 With him I
was associated in public and private business； with him I lived in
Rome and served abroad； and between us there was the most
complete harmony in our tastes； our pursuits； and our sentiments；
which is the true secret of friendship。 It is not therefore in that
reputation for wisdom mentioned just now by Fannius…especially
as it happens to be groundless…that I find my happiness so much； as
in the hope that the memory of our friendship will be lasting。 What
makes me care the more about this is the fact that in all history
there are scarcely three or four pairs of friends on record； and it is
classed with them that I cherish a hope of the friendship of Scipio
and Laelius being known to posterity。
_Fannius_。 Of course that must be so； Laelius。 But since you have
mentioned the word friendship； and we are at leisure； you would
be doing me a great kindness； and I expect Scaevola also； if you
would do as it is your habit to do when asked questions on other
subjects； and tell us your sentiments about friendship； its nature；
and the rules to be observed in regard to it。
_Scaevola_。 I shall of course be delighted。 Fannius has anticipated
the very request I was about to make。 So you will be doing us both
a great favour。
5。 _Laelius_。 I should ccrtainly have no objection if I felt
confidence in myself。 For the theme is a noble one； and we are （as
Fannius has said） at leisure。 But who am I？ and what ability have
I？ What you propose is all very well for professional philosophers；
who are used； particularly if Greeks； to have the subject for
discussion proposed to them on the spur of the moment。 It is a
task of considerable difficulty； and requires no little practice。
Therefore for a set discourse on friendship you must go； I think； to
professional lecturers。 All I can do is to urge on you to regard
friendship as the greatest thing in the world； for there is nothing
which so fits in with our nature； or is so exactly what we want in
prosperity or adversity。
But I must at the very beginning lay down this principle…
_friendship can only exist between good men_。 I do not； however；
press this too closely； like the philosophers who push their
definitions to a superfluous accuracy。 They have truth on their
side； perhaps； but it is of no practical advantage。 Those； I mean；
who say that no one but the 〃wise〃 is 〃good。〃 Granted； by all
means。 But the 〃wisdom〃 they mean is one to which no mortal
ever yet attained。 We must concern ourselves with the facts of
everyday life as we find it…not imaginary and ideal perfections。
Even Gaius Fannius； Manius Curius； and Tiberius Coruncanius；
whom our ancestors decided to be 〃wise；〃 I could never declare to
be so according to their standard。 Let them； then； keep this word
〃wisdom〃 to themselves。 Everybody is irritated by it； no one
understands what it means。 Let them but grant that the men I
mentioned were 〃good。〃 No； they won't do that either。 No one but
the 〃wise〃 can be allowed that title； say they。 Well； then； let us
dismiss them and manage as best we may with our own poor
mother wit； as the phrase is。
We mean then by the 〃good〃 _those whose actions and lives leave
no question as to their honour； purity； equity； and liberality； who
are free from greed； lust； and violence； and who have the courage
of their convictions_。 The men I have just named may serve as
examples。 Such men as these being generally accounted 〃good；〃
let us agree to call them so； on the ground that to the best of
human ability they follow nature as the most perfect guide to a
good life。
Now this truth seems clear to me； that nature has so formed us that
a certain tie unites us all； but that this tie becomes stronger from
proximity。 So it is that fellow…citizens are preferred in our
affections to foreigners； relations to strangers； for in their case
Nature herself has caused a kind of friendship to exist； though it is
one which lacks some of the elements of permanence。 Friendship
excels relationship in this； that whereas you may eliminate
affection from relationship； you cannot do so from friendship。
Without it relationship still exists in name； friendship does not。
You may best understand this friendship by considering that；
whereas the merely natural ties uniting the human race are
indefinite； this one is so concentrated； and confined to so narrow a
sphere； that affection is ever shared by two persons only or at most
by a few。
6。 Now friendship may be thus defined： a complete accord on all
subjects human and divine； joined with mutual goodwill and
affection。 And with the exception of wisdom； I am inclined to
think nothing better than this has been given to man by the
immortal gods。 There are people who give the palm to riches or to
good health； or to power and office； many even to sensual
pleasures。 This last is the ideal of brute beasts； and of the others
we may say that they are frail and uncertain； and depend less on
our own prudence than on the caprice of fortune。 Then there are
those who find the 〃chief good〃 in virtue。 Well； that is a noble
doctrine。 But the very virtue they talk of is the parent and
preserver of friendship； and without it friendship cannot possibly
exist。
Let us； I repeat； use the word virtue in the ordinary acceptation and
meaning of the term； and do not let us define it in high…flown
language。 Let us account as good the persons usually considered
so； such as Paulus； Cato； Gallus； Scipio； and Philus。 Such men as
these are good enough for everyday life； and we need not trouble
ourselves about those ideal characters which are nowhere to be
met with。
Well； between men like these the advantages of friendship are
almost more than I can say。 To begin with； how can life he worth
living； to use the words of Ennius； which lacks that repose which
is to be found in the mutual good…will of a friend？ What can be
more delightful than to have some one to whom you can say
everything with the same absolute confidence as to yourself？ Is
not prosperity robbed of half its value if you have no one to share
your joy？ On the other hand； misfortunes would be hard to bear if
there were not some one to feel them even more acutely than
yourself。 In a word； other objects of ambition serve for particular
ends…riches for use； power for securing homage； office for
reputation； pleasure for enjoyment； health for' freedom from pain
and the full use of the functions of the body。 But friendship
embraces innume