the chief essential to happy living, and this the mind cannot enjoy, if
it bears, as it were, the pains of travail in behalf of a larger or
smaller circle of friends. [Footnote: This passage seems to be a
paraphrase of a passage in the _Hippolytus_ of Euripides, in which the
Nurse says: "It behooves mortals to form moderate friendships with one
another, and not to the very marrow of the soul, and the affections of
the mind should be held loosely, so that we may slacken or tighten them.
That one soul should be in travail for two is a heavy burden." Euripides
was regarded, and rightly, as no less a philosopher than a tragedian,
and was not infrequently styled [Greek: sophos]. Cicero here veils his
thorough conversance with Greek literature and philosophy, and assumes
the part of Laelius, in whose time, though Greek was not omitted in the
education of cultivated men, the study was comparatively new, and was
not carried to any great extent.]

Others, [Footnote: The Epicureans.] I am told, with even much less of
true human feeling, teach what I touched upon briefly a little while
ago, that friendships are to be sought for defence and help, not on
account of good-will and affection. The less of self-confidence and the
less of strength one has, the more is he inclined to make friends. Thus
it is that women [Footnote: Latin, _mulierculae_, a diminutive, meaning,
however, not _little women_, but denoting the feebleness and dependence
of women in comparison with men. It must be confessed, too, that the
term is sometimes used, and perhaps here, semi-contemptuously; for the
Roman man felt an overweening pride in mere manhood.] seek the support
of friendship more than men do, the poor more than the rich, the
unfortunate more than those who seem happy. Oh, pre-eminent wisdom! It
is like taking the sun out of the world, to bereave human life of
friendship, than which the immortal gods have given man nothing better,
nothing more gladdening. What is the ease of which they speak? It is