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 certainly 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 be 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 innumerable advantages. Turn which way you please, you will find it at hand. It is everywhere; and yet never out of place, never unwelcome. Fire and water themselves, to use a common expression, are not of more universal use than friendship. I am not now speaking of the common or modified form of it, though even that is a source of pleasure and profit, but of that true and complete friendship which existed between the select few who are known to fame. Such friendship enhances prosperity, and relieves adversity of its burden by halving and sharing it.
7. And great and numerous as are the blessings of friendship, this certainly is the sovereign one, that it gives us bright hopes for the future and forbids weakness and despair. In the face of a true friend a man sees as
