treatises on friendship and old age- 第4部分

I　don't　think　I　have　any　more　to　say　about　friendship。　If　there　is　any
more；　and　I　have　no　doubt　there　is　much；　you　must；　if　you　care　to
do　so；　consult　those　who　profess　to　discuss　such　matters。

_Fannius_。　We　would　rather　apply　to　you。　　Yet　I　have　often
consulted　such　persons；　and　have　heard　what　they　had　to　say　with　a
certain　satisfaction。　　But　in　your　discourse　one　somehow　feels　that
there　is　a　different　strain。

_Scaevola_。　You　would　have　said　that　still　more；　Fannius；　if　you
had　been　present　the　other　day　in　Scipio's　pleasure…grounds　when
we　had　the　discussion　about　the　State。　How　splendidly　he　stood　up
for　justice　against　Philus's　elaborate　speech。

_Fannius_。　　Ah！　it　was　naturally　easy　for　the　justest　of　men　to
stand　up　for　justice。

_Scaevola_。　Well；　then；　what　about　friendship？　Who　could
discourse　on　it　more　easily　than　the　man　whose　chief　glory　is　a
friendship　maintained　with　the　most　absolute　fidelity；　constancy；
and　integrity？

8。　_Laclius_。　Now　you　are　really　using　force。　It　makes　no
difference　what　kind　of　force　you　use：　force　it　is。　For　it　is　neither
easy　nor　right　to　refuse　a　wish　of　my　sons…in…law；　particularly
when
the　wish　is　a　creditable　one　in　itself。

Well；　then；　it　has　very　often　occurred　to　me　when　thinking　about
friendship；　that　the　chief　point　to　be　considered　was　this：　is　it
weakness　and　want　of　means　that　make　friendship　desired？　I
mean；　is　its　object　an　interchange　of　good　offices；　so　that　each　may
give　that　in　which　he　is　strong；　and　receive　that　in　which　he　is
weak？　Or　is　it　not　rather　true　that；　although　this　is　an　advantage
naturally　belonging　to　friendship；　yet　its　original　cause　is　quite
other；　prior　in　time；　more　noble　in　character；　and　springing　more
directly　from　our　nature　itself？　The　Latin　word　for　friendship…
_amicitia_…is　derived　from　that　for　love…_amor_；　and　love　is
certainly　the　prime　mover　in　contracting　mutual　affection。　
For　as　to　material　advantages；　it　often　happens　that　those　are
obtained　even　by　men　who　are　courted　by　a　mere　show　of
friendship　and　treated　with　respect　from　interested　motives。　　But
friendship　by　its　nature　admits　of　no　feigning；　no　pretence：　as　far
as　it　goes　it　is　both　genuine　and　spontaneous。　Therefore　I　gather
that　friendship　springs　from　a　natural　impulse　rather　than　a　wish
for　help：　from　an　inclination　of　the　heart；　combined　with　a　certain
instinctive　feeling　of　love；　rather　than　from　a　deliberate　calculation
of　the　material　advantage　it　was　likely　to　confer。　The　strength　of
this　feeling　you　may　notice　in　certain　animals。　They　show　such
love　to　their　offspring　for　a　certain　period；　and　are　so　beloved　by
them；　that　they　clearly　have　a　share　in　this　natural；　instinctive
affection。　But　of　course　it　is　more　evident　in　the　case　of　man：　first；
in　the　natural　affection　between　children　and　their　parents；　an
affection　which　only　shocking　wickedness　can　sunder；　and　next；
when　the　passion　of　love　has　attained　to　a　like　strength…on　our
finding；　that　is；　some　one　person　with　whose　character　and　nature
we　are　in　full　sympathy；　because　we　think　that　we　perceive　in　him
what　I　may　call　the　beacon…light　of　virtue。　For　nothing　inspires
love；　nothing　conciliates　affection；　like　virtue。　　Why；　in　a　certain
sense　we　may　be　said　to　feel　affection　even　for　men　we　have　never
seen；　owing　to　their　honesty　and　virtue。　Who；　for　instance；　fails　to
dwell　on　the　memory　of　Gaius　Fabricius　and　Manius　Curius　with
some　affection　and　warmth　of　feeling；　though　he　has　never　seen
them？　　Or　who　but　loathes　Tarquinius　Superbus；　Spurius　Cassius；
Spurius　Maelius？　We　have　fought　for　empire　in　Italy　with　two
great　generals；　Pyrrhus　and　Hannibal。　For　the　former；　owing　to　his
probity；　we　entertain　no　great　feelings　of　enmity：　the　latter；　owing
to　his　cruelty；　our　country　has　detested　and　always　will　detest。

9。　Now；　if　the　attraction　of　probity　is　so　great　that　we　can　love　it
not　only　in　those　whom　we　have　never　seen；　but；　what　is　more；
actually　in　an　enemy；　we　need　not　be　surprised　　if　men's　affections
are　roused　when　they　fancy　that　they　have　seen　virtue　and
goodness　in　those　with　whom　a　close　intimacy　is　possible。　I　do　not
deny　that　affection　is　strengthened　by　the　actual　receipt　of　benefits；
as　well　as　by　the　perception　of　a　wish　to　render　service；　combined
with　a　closer　intercourse。　　When　these　are　added　to　the　original
impulse　of　the　heart；　to　which　I　have　alluded；　a　quite　surprising
warmth　of　feeling　springs　up。　And　if　any　one　thinks　that　this
comes　from　a　sense　of　weakness；　that　each　may　have　some　one　to
help　him　to　his　particular　need；　all　I　can　say　is　that；　when　he
maintains　it　to　be　born　of　want　and　poverty；　he　allows　to　friendship
an　origin　very　base；　and　a　pedigree；　if　I　may　be　allowed　the
expression；　far　from　noble。　If　this　had　been　the　case；　a　man's
inclination　to　friendship　would　be　exactly　in　proportion　to　his　low
opinion　of　his　own　resources。　　Whereas　the　truth　is　quite　the　other
way。　For　when　a　man's　confidence　in　himself　is　greatest；　when　he
is　so　fortified　by　virtue　and　wisdom　as　to　want　nothing　and　to　feel
absolutely　self…dependent；　it　is　then　that　he　is　most　conspicuous　for
seeking　out　and　keeping　up　friendships。　Did　Africanus；　for
example；　want　anything　of　me？　　Not　the　least　in　the　world！　
Neither　did　I　of　him。　　In　my　case　it　was　an　admiration　of　his　virtue；
in　his　an　opinion；　may　be；　which　he　entertained　of　my　character；
that　caused　our　affection。　Closer　intimacy　added　to　the　warmth　of
our　feelings。　But　though　many　great　material　advantages　did
ensue；　they　were　not　the　source　from　which　our　affection
proceeded。　For　as　we　are　not　beneficent　and　liberal　with　any　view
of　extorting　gratitude；　and　do　not　regard　an　act　of　kindness　as　an
investment；　but　follow　a　natural　inclination　to　liberality；　so　we
look　on　friendship　as　worth　trying　for；　not　because　we　are　attracted
to　it　by　the　expectation　of　ulterior　gain；　but　in　the　conviction　that
what　it　has　to　give　us　is　from　first　to　last　included　in　the　feeling
itself。

Far　different　is　the　view　of　those　who；　like　brute　beasts；　refer
everything　to　sensual　pleasure。　And　no　wonder。　Men　who　have
degraded　all　their　powers　of　thought　to　an　object　so　mean　and
contemptible　can　of　course　raise　their　eyes　to　nothing　lofty；　to
nothing　grand　and　divine。　　Such　persons　indeed　let　us　leave　out　of
the　present　question。　And　let　us　accept　the　doctrine　that　the
sensation　of　love　and　the　warmth　of　inclination　have　their　origin　in
a　spontaneous　feeling　which　arises　directly　the　presence　of　probity
is　indicated。　　When　once　men　have　conceived　the　inclination；　they
of　course　try　to　attach　themselves　to　the　object　of　it；　and　move
themselves　nearer　and　nearer　to　him。　Their　aim　is　that　they　may　be
on　the　same　footing　and　the　same　level　in　regard　to　affection；　and
be　more　inclined　to　do　a　good　service　than　to　ask　a　return；　and　that
there　should　be　this　noble　rivalry　between　them。　Thus　both　truths
will　be　established。　　We　shall　get　the　most　important　material
advantages　from　friendship；　and　its　origin　from　a　natural　impulse
rather　than　from　a　sense　of　need　will　be　at　once　more　dignified　and
more　in　accordance　with　fact。　For　if　it　were　true　that　its　material
advantages　cemented　friendship；　it　would　be　equally　true　that　any
change　in　them　would　dissolve　it。　　But　nature　being　incapable　of
change；　it　follows　that　genuine　friendships　are　eternal。

So　much　for　the　origin　of　friendship。　　But　perhaps　you　would　not
care　to　hear　any　more。

_Fannius_。　Nay；　pray　go　on；　let　us　have　the　rest；　Laelius。　I　take　on
myself　to　speak　for　my　friend　here　as　his　senior。

_Scaevola_。　Quite　right！　Therefore；　pray　let　us　hear。

10。　_Loelius_。　Well；　then；　my　good　friends；　listen　to　some
conversations　about　friendship　which　very　frequently　passed
between　Scipio　and　myself。　　I　must　begin　by　telling　you；　however；
that　be　used　to　say　that　the　most　difficult　thing　in　the　world　was　for
a　friendship　to　remain　unimpaired　to　the　end　of　life。　　So　many
things　might　intervene：　conflicting　interests；　differences　of　opinion
in　politics；　frequent　changes　in　character；　owing　sometimes　to
misfortunes；　sometimes　to　advancing　years。　He　used　to　illustrate
these　facts　from　the　analogy　of　boyhood；　since　the　warmest
affections　between　boys　are　often　laid　aside　with　the　boyish　toga；
and　even　if　they　did　manage　to　keep　them　up　to　adolescence；　they
were　sometimes　broken　by　a　rivalry　in　courtship；　or　for　some　other
advantage　to　which　their　mutual　claims　were　not　compatible。　
Even　if　the　friendship　was　prolonged　beyond　that　time；　yet　it
frequently　received　a　rude　shock　should　the　two　happen　to　be
competitors　for　office。　　For　while　the　most　fatal　blow　to　friendship
in　the　majority　of　cases　was　the　lust　of　gold；　in　the　case　of　the　best
men　it　was　a　rivalry　for　office　and　reputation；　by　which　it　had
often　happened　that　the　most　violent　enmity　had　arisen　between
the　closest　friends。

Again；　wide　breaches　and；　for　the　most　part；　justifiable　ones　were
caused　by　an　immoral　request　being　made　of　friends；　to　pander　to
a　man's　unholy　desires　or　to　assist　him　in　inflicting　a　wrong。　　A
refusal；　though　perfectly　right；　is　attacked　by　those　to　whom　they
refuse　compliance　as　a　violation　of　the　laws　of　friendship。　Now　the
people　who　have　no　scruples　as　to　the　requests　they　make　to　their
friends；　thereby　allow　that　they　are　ready　to　have　no　scruples　as　to
what　they　will　do　for　their　friends；　and　it　is　the　recriminations　of
such　people　which　commonly　not　only　quench　friendships；　but
give　rise　to　lasting　enmities。　　〃　In　fact；〃　he　used　to　say；　〃these
fatalities　overhang　friendship　in　such　numbers　that　it　requires　not
only　wisdom　but　good　luck　also　to　escape　them　all。〃

11。　With　these　premises；　then；　let　us　first；　if　you　please；　examine
the　question…how　far　ought　personal　feeling　to　go　in　friendship？　
For　instance：　suppose　Coriolanus　to　have　had　friends；　ought　they　to
have　joined　him　in　invading　his　country？　　Again；　in　the　case　of
Vecellinus　or　Spurius　Maelius；　ought　their　friends　to　have　assisted
them　in　their　attempt　to　establish　a　tyranny？　　Take　two　instances　of
either　line　of　conduct。　When　Tiberius　Gracchus　attempted　his
revolutionary　measures　he　was　deserted；　as　we　saw；　by　Quintu