governing, and performing its proper offices, they say, that thence great
utility was derived, both by private and public concerns; that it
constituted the force and power of the countries where it prevailed, and
the chiefest security of liberty and justice. Of which the healthy loves
of Harmodius and Aristogiton are instances. And therefore it is that
they called it sacred and divine, and conceive that nothing but the
violence of tyrants and the baseness of the common people are inimical to
it. Finally, all that can be said in favour of the Academy is, that it
was a love which ended in friendship, which well enough agrees with the
Stoical definition of love:

"Amorem conatum esse amicitiae faciendae
ex pulchritudinis specie."

["Love is a desire of contracting friendship arising from the beauty
of the object."--Cicero, Tusc. Quaes., vi. 34.]

I return to my own more just and true description:

"Omnino amicitiae, corroboratis jam confirmatisque,
et ingeniis, et aetatibus, judicandae sunt."

["Those are only to be reputed friendships that are fortified and
confirmed by judgement and the length of time."
--Cicero, De Amicit., c. 20.]

For the rest, what we commonly call friends and friendships, are nothing
but acquaintance and familiarities, either occasionally contracted, or
upon some design, by means of which there happens some little intercourse
betwixt our souls. But in the friendship I speak of, they mix and work