What a man applies himself to earnestly, that he naturally loves. Do men then apply themselves earnestly to the things which are bad? By no means. Well, do they apply themselves to things which in no way concern themselves? Not to these either. It remains, then, that they employ themselves earnestly only about things which are good; and if they are earnestly employed about things, they love such things also. Whoever, then, understands what is good, can also know how to love; but he who cannot distinguish good from bad, and things which are neither good nor bad from both, can he possess the power of loving? To love, then, is only in the power of the wise.
“How is this?” a man may say; am foolish, and yet love my child.” I am surprised indeed that you have begun by making the admission that you are foolish. For what are you deficient in? Can you not make use of your senses? do you not distinguish appearances? do you not use food which is suitable for your body, and clothing and habitation? Why then do you admit that you are foolish? It is in truth because you are often disturbed by appearances and perplexed, and their power of persuasion often conquers you; and sometimes you think these things to be good, and then the same things to be bad, and lastly neither good nor bad; and in short you grieve, fear, envy, are disturbed, you are changed. This is the reason why you confess that you are foolish. And are you not changeable in love? But wealth, and pleasure and, in a word, things themselves, do you sometimes think them to he good and sometimes bad? and do you not think the same men at one time to be good, at another time bad? and have you not at one time a friendly feeling toward them and at another time the feeling of an enemy? and do you not at one time praise them and at another time blame them? “Yes; I have these feelings also.” Well then, do you think that he who has been deceived about a man is his friend? “Certainly not.” And he who has selected a man as his friend and is of a changeable disposition, has he good-will toward him? “He has not.” And he who now abuses a man, and afterward admires him? “This man also has no good-will to the other.” Well then, did you never see little dogs caressing and playing with one another, so that you might say there is nothing more friendly? but, that you may know what friendship is, throw a bit of flesh among them, and you will learn. Throw between yourself and your son a little estate, and you will know how soon he will wish to bury you and how soon you wish your son to die. Then you will change your tone and say, “What a son I have brought up! He has long been wishing to bury me.” Throw a smart girl between you; and do you, the old man, love her, and the young one will love her too, If a little fame intervene, or dangers, it will be just the same. You will utter the words of the father of Admetus!
Life gives you pleasure: and why not your father.
Do you think that Admetus did not love his own child when he was little? that he was not in agony when the child had a fever? that he did not often say, “I wish I had the fever instead of the child?” then when the test (the thing) came and was near, see what words they utter. Were not Eteocles and Polynices from the same mother and from the same father? Were they not brought up together, had they not lived together, drunk together, slept together, and often kissed one another? So that, if any man, I think, had seen them, he would have ridiculed the philosophers for the paradoxes which they utter about friendship. But when a quarrel rose between them about the royal power, as between dogs about a bit of meat, see what they say,
Polynices: Where will you take your station before the towers?
Eteocles: Why do you ask me this?
Pol. I place myself opposite and try to kill you.
Et. I also wish to do the same.
Such are the wishes that they utter.
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. F............