De Amicitia

For is there anything so absurd as to delight in many inanimate things, like public office, fame, and stately buildings, or dress and personal adornment, and to take little or no delight in a sentient being endowed with virtue and capable of loving, and—if I may so term it—of loving back[*](Cicero coins the word redamare from the Greek ἀντιφιλεῖν, but uses it nowhere else.)? For nothing gives more pleasure than the return of goodwill and the interchange of zealous service.

And what if I also add, as I may fairly do, that nothing so allures and attracts anything to itself as likeness does to friendship? Then it surely will be granted as a fact that good men love and join to themselves other good men, in a union which is almost that of relationship and nature. For there is nothing more eager or more greedy than nature for what is like itself. Wherefore, because of this very fact, I think it should be evident, Fannius and Scaevola, that the good have for the good, as if from necessity, a kindly feeling which nature has made the fountain of friendship. But this same goodness belongs also to the generality of men. For virtue is not unfeeling, unwilling to serve, or proudly exclusive, but it is her wont to protect even whole nations and to plan the best measures for their welfare, which she

And again, it seems to me at any rate, that those who[*](i.e. those referred to in § 46 ad init., the Cyrenaics followers of Aristippus of Cyrene.)falsely assume expediency to be the basis of friendship, take from friendship’s chain its loveliest link. For it is not so much the material gain procured through a friend, as it is his love, and his love alone, that gives us delight; and that advantage which we derive from him becomes a pleasure only when his service is inspired by an ardent zeal. And it is far from being true that friendship is cultivated because of need; rather, is it cultivated by those who are most abundantly blessed with wealth and power and especially with virtue, which is man’s best defence; by those least in need of another’s help; and by those most generous and most given to acts of kindness. Indeed, I should be inclined to think that it is not well for friends never to need anything at all. Wherein, for example, would my zeal have displayed itself if Scipio had never been in need of my advice or assistance either at home or abroad?[*](But Cf. § 30: Quid enim? Africanus indigens mei?) It is not the case, therefore, that friendship attends upon advantage, but, on the contrary, that advantage attends upon friendship.

It will be our duty, then, not to listen to those besotted men of pleasure[*](i.e. Epicureans and Cyrenaics, referred to in § 46)when they argue about friendship, of which they understand neither the practice nor the theory. For what person is there, in the name of gods and men! who would wish to be surrounded by unlimited wealth and to abound in every material blessing, on condition that he love no one and that no one love him? Such indeed is the life of tyrants—a life, I mean, in which there can be no faith, no affection, no trust in the