What a man applies himself to earnestly, that he naturally loves. Do men then apply themselves earnestly to the things which are bad? By no means. Well, do they apply themselves to things which in no way concern themselves? Not to these either. It remains1, then, that they employ themselves earnestly only about things which are good; and if they are earnestly employed about things, they love such things also. Whoever, then, understands what is good, can also know how to love; but he who cannot distinguish good from bad, and things which are neither good nor bad from both, can he possess the power of loving? To love, then, is only in the power of the wise.
“How is this?” a man may say; am foolish, and yet love my child.” I am surprised indeed that you have begun by making the admission that you are foolish. For what are you deficient2 in? Can you not make use of your senses? do you not distinguish appearances? do you not use food which is suitable for your body, and clothing and habitation? Why then do you admit that you are foolish? It is in truth because you are often disturbed by appearances and perplexed3, and their power of persuasion4 often conquers you; and sometimes you think these things to be good, and then the same things to be bad, and lastly neither good nor bad; and in short you grieve, fear, envy, are disturbed, you are changed. This is the reason why you confess that you are foolish. And are you not changeable in love? But wealth, and pleasure and, in a word, things themselves, do you sometimes think them to he good and sometimes bad? and do you not think the same men at one time to be good, at another time bad? and have you not at one time a friendly feeling toward them and at another time the feeling of an enemy? and do you not at one time praise them and at another time blame them? “Yes; I have these feelings also.” Well then, do you think that he who has been deceived about a man is his friend? “Certainly not.” And he who has selected a man as his friend and is of a changeable disposition5, has he good-will toward him? “He has not.” And he who now abuses a man, and afterward6 admires him? “This man also has no good-will to the other.” Well then, did you never see little dogs caressing7 and playing with one another, so that you might say there is nothing more friendly? but, that you may know what friendship is, throw a bit of flesh among them, and you will learn. Throw between yourself and your son a little estate, and you will know how soon he will wish to bury you and how soon you wish your son to die. Then you will change your tone and say, “What a son I have brought up! He has long been wishing to bury me.” Throw a smart girl between you; and do you, the old man, love her, and the young one will love her too, If a little fame intervene, or dangers, it will be just the same. You will utter the words of the father of Admetus!
Life gives you pleasure: and why not your father.
Do you think that Admetus did not love his own child when he was little? that he was not in agony when the child had a fever? that he did not often say, “I wish I had the fever instead of the child?” then when the test (the thing) came and was near, see what words they utter. Were not Eteocles and Polynices from the same mother and from the same father? Were they not brought up together, had they not lived together, drunk together, slept together, and often kissed one another? So that, if any man, I think, had seen them, he would have ridiculed8 the philosophers for the paradoxes9 which they utter about friendship. But when a quarrel rose between them about the royal power, as between dogs about a bit of meat, see what they say,
Polynices: Where will you take your station before the towers?
Eteocles: Why do you ask me this?
Pol. I place myself opposite and try to kill you.
Et. I also wish to do the same.
Such are the wishes that they utter.
For universally, be not deceived, every animal is attached to nothing so much as to its own interest. Whatever then appears to it an impediment to this interest, whether this be a brother, or a father, or a child, or beloved, or lover, it hates, spurns10, curses: for its nature is to love nothing so much as its own interest; this is father, and brother and kinsman11, and country, and God. When, then, the gods appear to us to be an impediment to this, we abuse them and throw down their statues and burn their temples, as Alexander ordered the temples of AEsculapius to be burned when his dear friend died.
For this reason if a man put in the same place his interest, sanctity, goodness, and country, and parents, and friends, all these are secured: but if he puts in one place his interest, in another his friends, and his country and his kinsmen12 and justice itself, all these give way being borne down by the weight of interest. For where the “I” and the “Mine” are placed, to that place of necessity the animal inclines: if in the flesh, there is the ruling power: if in the will, it is there: and if it is in externals, it is there. If then I am there where my will is, then only shall I be a friend such as I ought to be, and son, and father; for this will he my interest, to maintain the character of fidelity13, of modesty14, of patience, of abstinence, of active cooperation, of observing my relations. But if I put myself in one place, and honesty in another, then the doctrine15 of Epicurus becomes strong, which asserts either that there is no honesty or it is that which opinion holds to be honest.
It was through this ignorance that the Athenians and the Lacedaemonians quarreled, and the Thebans with both; and the great king quarreled with Hellas, and the Macedonians with both; and the Romans with the Getae. And still earlier the Trojan war happened for these reasons. Alexander was the guest of Menelaus; and if any man had seen their friendly disposition, he would not have believed any one who said that they were not friends. But there was cast between them a bit of meat, a handsome woman, and about her war arose. And now when you see brothers to be friends appearing to have one mind, do not conclude from this anything about their friendship, not even if they say it and swear that it is impossible for them to be separated from one another. For the ruling principle of a bad man cannot be trusted, it is insecure, has no certain rule by which it is directed, and is overpowered at different times by different appearances. But examine, not what other men examine, if they are born of the same parents and brought up together, and under the same pedagogue16; but examine this only, wherein they place their interest, whether in externals or in the will. If in externals, do not name them friends, no more than name them trustworthy or constant, or brave or free: do not name them even men, if you have any judgment17. For that is not a principle of human nature which makes them bite one another, and abuse one another, and occupy deserted18 places or public places, as if they were mountains, and in the courts of justice display the acts of robbers; nor yet that which makes them intemperate19 and adulterers and corrupters, nor that which makes them do whatever else men do against one another through this one opinion only, that of placing themselves and their interests in the things which are not within the power of their will. But if you hear that in truth these men think the good to be only there, where will is, and where there is a right use of appearances, no longer trouble yourself whether they are father or son, or brothers, or have associated a long time and are companions, but when you have ascertained20 this only, confidently declare that they are friends, as you declare that they are faithful, that they are just. For where else is friendship than where there is fidelity, and modesty, where there is a communion of honest things and of nothing else?
“But,” you may say, “such a one treated me with regard so long; and did he not love me?” How do you know, slave, if he did not regard you in the same way as he wipes his shoes with a sponge, or as he takes care of his beast? How do you know, when you have ceased to be useful as a vessel21, he will not throw you away like a broken platter? “But this woman is my wife, and we have lived together so long.” And how long did Eriphyle live with Amphiaraus, and was the mother of children and of many? But a necklace came between them. “And what is a necklace?” It is the opinion about such things. That was the bestial22 principle, that was the thing which broke asunder23 the friendship between husband and wife, that which did not allow the woman to be a wife nor the mother to be a mother. And let every man among you who has seriously resolved either to be a friend himself or to have another for his friend, cut out these opinions, hate them, drive them from his soul. And thus, first of all, he will not reproach himself, he will not be at variance24 with himself, will not change his mind, he will not torture himself. In the next place, to another also, who is like himself, he will be altogether and completely a friend. But he will bear with the man who is unlike himself, he will be kind to him, gentle, ready to pardon on account of his ignorance, on account of his being mistaken in things of the greatest importance; but he will be harsh to no man, being well convinced of Plato’s doctrine that every mind is deprived of truth unwillingly25. If you cannot do this, yet you can do in all other respects as friends do, drink together, and lodge26 together, and sail together, and you may be born of the same parents; for snakes also are: but neither will they be friends nor you, so long as you retain these bestial and cursed opinions.
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1
remains
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| n.剩余物，残留物；遗体，遗迹 | |
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deficient
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| adj.不足的，不充份的，有缺陷的 | |
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perplexed
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| adj.不知所措的 | |
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persuasion
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| n.劝说；说服；持有某种信仰的宗派 | |
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disposition
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| n.性情，性格；意向，倾向；排列，部署 | |
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afterward
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| adv.后来；以后 | |
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caressing
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| 爱抚的，表现爱情的，亲切的 | |
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ridiculed
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| v.嘲笑，嘲弄，奚落( ridicule的过去式和过去分词 ) | |
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9
paradoxes
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| n.似非而是的隽语，看似矛盾而实际却可能正确的说法( paradox的名词复数 )；用于语言文学中的上述隽语；有矛盾特点的人[事物，情况] | |
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spurns
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| v.一脚踢开，拒绝接受( spurn的第三人称单数 ) | |
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kinsman
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| n.男亲属 | |
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kinsmen
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| n.家属，亲属( kinsman的名词复数 ) | |
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13
fidelity
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| n.忠诚，忠实；精确 | |
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14
modesty
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| n.谦逊，虚心，端庄，稳重，羞怯，朴素 | |
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doctrine
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| n.教义；主义；学说 | |
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pedagogue
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| n.教师 | |
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judgment
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| n.审判；判断力，识别力，看法，意见 | |
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deserted
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| adj.荒芜的，荒废的，无人的，被遗弃的 | |
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intemperate
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| adj.无节制的，放纵的 | |
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20
ascertained
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| v.弄清，确定，查明( ascertain的过去式和过去分词 ) | |
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vessel
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| n.船舶；容器，器皿；管，导管，血管 | |
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bestial
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| adj.残忍的；野蛮的 | |
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23
asunder
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| adj.分离的，化为碎片 | |
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24
variance
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| n.矛盾，不同 | |
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unwillingly
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| adv.不情愿地 | |
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lodge
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| v.临时住宿，寄宿，寄存，容纳；n.传达室，小旅馆 | |
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