Part 183

“Well then,” said I, “since we have reached this point, my boys, let us pay every attention that we be not deceived. For that a friend becomes a friend to a friend, and that like becomes a friend to like, which we said is impossible, I give up. However let us consider this, that what is now asserted may not deceive us. The medicinal art, we say, is a friend for the sake of health?”

“Yes.”

“Is not, then, health also a friend?”

“Certainly.”

36. “If, then, it is a friend, it must be so for the sake of something?”

“Yes.”

“And indeed of something friendly, if we will keep to our former admission?”

“Certainly.”

“Will not, therefore, that again be a friend, for the sake of something friendly?”

“Yes.”

“Must we not, then, necessarily be tired out with going on thus, and arrive at some principle, which will not have to be referred to another friend, but will arrive at that which is the first friend, for the sake of which we say that all other things are friendly?”

“Necessarily so.”

“This, then, is what I say, we must take care that all those other things which we said were friendly for the sake of that, do not, as being certain images of it, deceive us, but that that may be the first which is truly a friend. For let us consider it thus. If any one values any thing very highly, as, for instance, sometimes a father prizes a son above all other things, will not such an one, because he esteems his son above every thing, also value something else very highly? For instance, if he were to hear that he had drunk hemlock, would he not value wine very highly, if he thought this would save his son?”

“How should he not?” said he.

37. “And the vessel too that contained the wine?”

“Certainly.”

“Will he then set the same value on an earthenware cup as he does upon his son, or three measures of wine as on his son? or is the case thus? all such anxiety is employed not about those things that are procured for the sake of something else, but about that for the sake of which all such things are procured: for although we often say that we value gold and silver very highly, yet we may observe that the truth is not at all the more thus; but what we value so very highly is that, whatever it may prove to be, for the sake of which gold and all other provisions are procured. Shall we not say so?”

“Certainly.”

“May not the same thing also be said of a friend? for whatever things we say are friendly to us, for the sake of some friendly thing, we appear to describe by a name that belongs to another, but that very thing seems in reality to be friendly in which all those so-called friendships terminate?”

“This seems to be the case,” said he.

“That, then, which is in reality friendly is not friendly for the sake of any other friendly thing?”

“True.”

“This, then, is settled, that what is friendly is not friendly for the sake of any other friendly thing. Is the good, then, friendly?”

“It seems so to me.”

38. “Is the good, then, loved on account of evil, and is the case thus? If of the three things which we just now mentioned, good, evil, and that which is neither good nor evil, two only were to be left, but evil were to depart altogether, and not come in contact with any thing, either with body, or soul, or any other of the things which we say in themselves are neither evil nor good, in that case would not good be of no use to us, but become useless? For if there were nothing to hurt us any more, we should stand in need of no assistance whatever. And thus it would then become evident that we had a regard for and loved the good on account of evil, since good is a medicine for evil, but evil is a disease. But when there is no disease, there is no need of medicine. Is this, then, the nature of good, and is it loved on account of evil, by us who are placed between evil and good, and is it of no use itself, for the sake of itself?”

“Such seems to be the case,” he replied.

“That which is friendly, therefore, to us, is that in which terminate all other things, which we said are friendly for the sake of some other friendly thing, but in no respect resembles them? 39. For these are called friendly for the sake of a friendly thing; but that which is in reality friendly appears to be of a nature quite contrary to this; for we have found it to be friendly for the sake of that which is hostile: but if that which is hostile should depart, it would no longer, as it seems, be friendly to us.”

“It seems to me that it would not,” said he, “according to what is now said.”