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crime。 Who was more famous and powerful in Greece than
Themistocles？ At the head of the army in the Persian war he had
freed Greece； he owed his exile to personal envy： but he did not
submit to the wrong done him by his ungrateful country as he
ought to have done。 He acted as Coriolanus had acted among us
twenty years before。 But no one was found to help them in their
attacks upon their fatherland。 Both of them accordingly committed
suicide。
We conclude； then； not only that no such confederation of evilly
disposed men must be allowed to shelter itself under the plea of
friendship； but that； on the contrary； it must be visited with the
severest punishment； lest the idea should prevail that fidelity to a
friend justifies even making war upon one's country。 And this is a
case which I am inclined to think； considering how things are
beginning to go； will sooner or later arise。 And I care quite as
much what the state of the constitution will be after my death as
what it is now。
13。 Let this； then； be laid down as the first law of friendship； that
_we should ask from friends； and do for friends'； only what is
good_。 But do not let us wait to be asked either： let there be ever
an eager readiness； and an absence of hesitation。 Let us have the
courage to give advice with candour。 In friendship； let the
influence of friends who give good advice be paramount； and let
this influence be used to enforce advice not only in plain…spoken
terms； but sometimes； if the case demands it； with sharpness； and
when so used； let it be obeyed。
I give you these rules because I believe that some wonderful
opinions are entertained by certain persons who have； I am told； a
reputation for wisdom in Greece。 There is nothing in the world； by
the way； beyond the reach of their sophistry。 Well； some of them
teach that we should avoid very close friendships； for fear that one
man should have to endure the anxieties of several。 Each man； say
they； has enough and to spare on his own hands； it is too bad to be
involved in the cares of other people。 The wisest course is to hold
the reins of friendship as loose as possible； you can then tighten or
slacken them at your will。 For the first condition of a happy life is
freedom from care； which no one's mind can enjoy if it has to
travail； so to speak； for others besides itself。 Another sect； I am
told； gives vent to opinions still less generous。 I briefly touched on
this subject just now。 They affirm that friendships should be
sought solely for the sake of the assistance they give； and not at all
from motives of feeling and affection； and that therefore just in
proportion as a man's power and means of support are lowest； he is
most eager to gain。 friendships： thence it comes that weak women
seek the support of friendship more than men； the poor more than
the rich； the unfortunate rather than those esteemed prosperous。
What noble philosophy！ You might just as well take the sun out of
the sky as friendship from life； for the immortal gods have given
us nothing better or more delightful。
But let us examine the two doctrines。 What is the value of this 〃
freedom from care〃？ It is very tempting at first sight； but in
practice it has in many cases to be put on one side。 For there is no
business and no course of action demanded from us by our honour
which you can consistently decline； or lay aside when begun； from
a mere wish to escape from anxiety。 Nay； if we wish to avoid
anxiety we must avoid virtue itself； which necessarily involves
some anxious thoughts in showing its loathing and abhorrence for
the qualities which are opposite to itself…as kindness for ill…nature；
self…control for licentiousness； courage for cowardice。 Thus you
may notice that it is the just who are most pained at injustice； the
brave at cowardly actions； the temperate at depravity。 It is then
characteristic of a rightly ordered mind to be pleased at what is
good and grieved at the reverse。 Seeing then that the wise are not
exempt from the heart…ache （which must be the case unless we
suppose all human nature rooted out of their hearts）； why should
we banish friendship from our lives； for fear of being involved by
it in some amount of distress？ If you take away emotion； what
difference remains I don't say between a man and a beast； but
between a man and a stone or a log of wood； or anything else of
that kind？
Neither should we give any weight to the doctrine that virtue is
something rigid and unyielding as iron。 In point of fact it is in
regard to friendship； as in so many other things； so supple and
sensitive that it expands； so to speak； at a friend's good fortune；
contracts at his misfortunes。 We conclude then that mental pain
which we must often encounter on a friend's account is not of
sufficient consequence to banish friendship from our life； any
more than it is true that the cardinal virtues are to be dispensed
with because they involve certain anxieties and distresses。
14。 Let me repeat then； 〃the clear indication of virtue； to which a
mind of like character is naturally attracted； is the beginning of
friendship。〃 When that is the case the rise of affection is a
necessity。 For what can be more irrational than to take delight in
many objects incapable of response； such as office； fame； splendid
buildings； and personal decoration； and yet to take little or none in
a sentient being endowed with virtue； which has the faculty of
loving or； if I may use the expression； loving back？ For nothing is
really more delightful than a return of affection； and the mutual
interchange of kind feeling and good offices。 And if we add； as we
may fairly do； that nothing so powerfully attracts and draws one
thing to itself as likeness does to friendship； it wilt at once be
admitted to be true that the good love the good and attach them to
themselves as though they were united by blood and nature。 For
nothing can be more eager； or rather greedy； for what is like itself
than nature。 So； my dear Fannius and Scaevola； we may look upon
this as an established fact； that between good men there is； as it
were of necessity； a kindly feeling； which is the source of
friendship ordained by nature。 But this same kindliness affects the
many also。 For that is no unsympathetic or selfish or exclusive
virtue； which protects even whole nations and consults their best
interests。 And that certainly it would not have done had it
disdained all affection for the common herd。
Again； the believers in the 〃interest〃 theory appear to me to destroy
the most attractive link in the chain of friendship。 For it is not so
much what one gets by a friend that gives one pleasure； as the
warmth of his feeling； and we only care for a friend's service if it
has been prompted by affection。 And so far from its being true that
lack of means is a motive for seeking friendship； it is usually those
who being most richly endowed with wealth and means； and above
all with virtue （which； after all； is a man's best support）； are least
in need of another； that are most openhanded and beneficent。
Indeed I am inclined to think that friends ought at times to be in
want of something。 For instance； what scope would my affections
have had if Scipio had never wanted my advice or co…operation at
home or abroad？ It is not friendship； then； that follows material
advantage； but material advantage friendship。
15。 We must not therefore listen to these superfine gentlemen
when they talk of friendship； which they know neither in theory
nor in practice。 For who； in heaven's name； would choose a life of
the greatest wealth and abundance on condition of neither loving
or being beloved by any creature？ That is the sort of life tyrants
endure。 They； of course； can count on no fidelity； no affection； no
security for the goodwill of any one。 For them all is suspicion and
anxiety； for them there is no possibility of friendship。 Who can
love one whom he fears； or by whom he knows that he is feared？
Yet such men have a show of friendship offered them； but it is
only a fair…weather show。 If it ever happen that they fall； as it
generally does； they will at once understand how friendless they
are。 So they say Tarquin observed in his exile that he never knew
which of his friends were real and which sham； until he had ceased
to be able to repay either。 Though what surprises me is that a man
of his proud and overbearing character should have a friend at all。
And as it was his character that prevented his having genuine
friends； so it often happens in the case of men of unusually great
means…their very wealth forbids faithful friendships。 For not only is
Fortune blind herself； but she generally makes those blind also
who enjoy her favours。 They are carried； so to speak； beyond
themselves with self…conceit and self…will； nor can anything be
more perfectly intolerable than a successful fool。 You may often
see it。 Men who before had pleasant manners enough undergo a
complete change on attaining power of office。 They despise their
old friends： devote themselves to new。
Now； can anything be more foolish than that men who have all the
opportunities which prosperity； wealth； and great means can
besto