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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, spurns, curses: for its nature is to love nothing so much as its own interest; this is father, and brother and kinsman, 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 kinsmen 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 fidelity, of modesty, 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 doctrine 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 pedagogue; 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 judgment. For that is not a principle of human nature which makes them bite one another, and abuse one another, and occupy deserted 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 intemperate 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 ascertained 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 vessel, 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 bestial principle, that was the thing which broke asunder 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 variance 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 unwillingly. If you cannot do this, yet you can do in all other respects as friends do, drink together, and lodge 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.