its wages, but because its revenue consists entirely in the love which
it implies. Those, however, who, after the manner of beasts, refer
everything to pleasure, [Footnote: The Epicureans] think very
differently. Nor is it wonderful that they do, for men who have degraded
all their thoughts to so mean and contemptible an end can rise to the
contemplation of nothing lofty, nothing magnificent and divine. We may,
therefore, leave them out of this discussion. But let us have it well
understood that the feeling of love and the endearments of mutual
affection spring from nature, in case there is a well-established
assurance of moral worth in the person thus loved. Those who desire to
become friends approach each other, and enter into relation with each
other, that each may enjoy the society and the character of him whom he
has begun to love, and they are equal in love, and on either side are
more inclined to bestow obligations than to claim a return, so that in
this matter there is an honorable rivalry between them. Thus will the
greatest benefits be derived from friendship, and it will have a more
solid and genuine foundation as tracing its origin to nature than if it
proceeded from human weakness. For if it were utility that cemented
friendships, an altered aspect of utility would dissolve them. But
because nature cannot be changed, therefore true friendships are
eternal. This may suffice for the origin of friendship, unless you have,
perchance, some objection to what I have said.

FANNIUS. Go on, Laelius. I answer by the right of seniority for Scaevola
who is younger than I am.

SCAEVOLA. I am of the same mind with you. Let us then, hear farther.

10 LAELIUS. Hear then, my excellent friends the substance of the
frequent discussions on friendship between Scipio and me. He indeed,