De Amicitia
Cicero, Marcus Tullius
Cicero. De Senectute, De Amicitia, De Divinatione. Falconer, William Armistead, translator. Cambridge, MA: Harvard University Press. London: William Heinemann Ltd. 1923 (printing).
Now if the force of integrity is so great that we love it, whether in those we have never seen, or, more wonderful still, even in an enemy, what wonder that men’s souls are stirred when they think they see clearly the virtue and goodness of those with whom a close intimacy is possible? And yet love is further strengthened by the receiving of a kindly service, by the evidence of another’s care for us, and by closer familiarity, and from all these, when joined to the soul’s first impulse to love, there springs up, if I may say so, a marvellous glow and greatness of goodwill.
If people think that friendship springs from weakness and from a purpose to secure someone through whom we may obtain that which we lack, they assign her, if I may so express it, a lowly pedigree indeed, and an origin far from noble, and they would make her the daughter of poverty and want. If this were so, then just in proportion as any man judged his resources to be small, would he be fitted for friendship; whereas the truth is far otherwise.
For to the extent that a man relies upon himself and is so fortified by virtue and wisdom that he is dependent on no one and considers all his possessions to be within himself, in that degree is
he most conspicuous for seeking out and cherishing friendships. Now what need did Africanus have of me?[*](According to the Stoics the wise man needed nothing, though there were many things advisable for him to have; cf. Seneca, Ep. 9; Plato, Lysis B.)By Hercules! none at all. And I, assuredly, had no need of him either, but I loved him because of a certain admiration for his virtue, and he, in turn, loved me, because, it may be, of the fairly good opinion which he had of my character; and close association added to our mutual affection. Although many and great advantages did ensue from our friendship, still the beginnings of our love did not spring from the hope of gain.For as men of our class are generous and liberal, not for the purpose of demanding repayment—for we do not put our favours out at interest, but are by nature given to acts of kindness—so we believe that friendship is desirable, not because we are influenced by hope of gain, but because its entire profit is in the love itself.
From this view those men who, after the manner of cattle, judge everything by the standard of pleasure, vigorously dissent; nor is it strange; for the raising of the vision to anything lofty, noble and divine is impossible to men who have abased their every thought to a thing so lowly and so mean. Therefore let us dismiss these persons from our conversation and let us for ourselves believe that the sentiments of love and of kindly affection spring from nature, when intimation has been given of moral worth; for when men have conceived a longing for this virtue they bend towards it and move closer to it, so that, by familiar association with him whom they have begun to love, they may enjoy his character, equal him in affection, become readier to deserve than to demand his favours, and vie with
him in a rivalry of virtue. Thus the greatest advantages will be realized from friendship, and its origin, being derived from nature rather than from weakness, will be more dignified and more consonant with truth. For on the assumption that advantage is the cement of friendships, if advantage were removed friendships would fall apart; but since nature is unchangeable, therefore real friendships are eternal.You now have my views on the origin of friendship, unless you have something to say in reply.
FANNIUS. Pray go on, Laelius, and I answer for my friend here, as I have the right to do, since he is my junior.