Your words be true , Laelius . For neither better , or nobler hath there benanye then Aphricanus . But you must thincke that all men haue east their eyes vpon you , and that you onely , they call & repute wise . This title was attributed not long ago to M. Cato . We knowe that L. Acilius in our forefathers dayes was called wise : but eyther of theim in a ●ere maner . Acilius , because he was taken for a man skilful in the Ciuile Law : Cato , ( because he was of great experience , & beecause manye thinges were reported to bee by him boche in the Senate , and also in the place of Pleas , and Iudgements , eyther wisely foreseene , or stoutlie atchieued , or wittely aunswered ) purchased thereby now in his Oldage , as it were , a Sirname , to be called wise . But you , they call wise after an other sorte , not onely by nature , & maners , but also by studie and learning : and that not after the common peoples accoumpt , but as the learned sorte are wonte to call one wise , euen such a one , as in all the rest of Greece is not the like . For they that narowly rippe vpp these matters , doe not Seuen sages of Greece . recken them in the number of wisemen who are called the Seauen wise sages , In deede , wee haue hearde of one at Athens , Socrates onely adiudged wise . & such an one as by Apollo his Oracle , was adiudged the wisest man in the world . This wisdome men thinke to bee in you , that you accoumpt al that , which is your The true rycheste are the giftes of he minde own , to bee ledged win you , & that you thinke al worldly haps inferiour to vertue . And for this cause ( I beleue ) they aske me & Scaeuola here also , after what sort you take Aphricanus deathe : & the rather because these laste Nones , when we came into D. Brutus Augurs gardein ( as the vsage is ) to talke & reason of matters , you were not therat , who were alwaies afore , wont to supply that day & that charge most diligently .

In dede Laelius , many do aske that question , as Fannius hath already declared . But I shape to them this answere , that I wel perceiue you did moderatly beare the sorow whiche you conceiued for the death of so noble a Gentleman , & so louing a frend : & that you could not chose but be somwhat perplexed in mind : and that of your natural clemēcte , you could not otherwise doe .

And as concerning your absence from our company these Nones , I laid for youre excuse , that sicknes , & not sorowe was the cause therof .

You say very wel Scaeuola . & truly . For neither ought I for anye losse of mine own , to be withdrawen from executing that charge ( which so long as I was in health I alwaies performed ) neyther do I thinke that any such chaunce can happen Constancy . to a constant man , whereby shoulde ensue any intermission of dutie .

And as for you Fannius , who say that the world doth ascribe so much vnto me as I neyther agnize nor require , you do therein frendlye . But me thinckes you iudge not rightly of Cato : for eyther no Cato a wiseman man ( which I rather beleeue ) or if anye were , certes he was a wiseman . For ( to passe ouer all other thinges vntouched ) how tooke he the death of his sonne ? I remember Paulus , and I haue seene Caius . But these maye not seeme to bee compared to the worthy and noble Cato .

And therfore beware how you preferre anye before Cato , no , not him , whom Apollo ( as you say ) adiudged the wisest : for of this man , his deedes , & of that other , his sayinges are commended .

But nowe ( to aunswere you bothe at once ) as concerning mine own self , thus standeth the case . If I should flatly deny , that I am nothing at al greeued for the losse of Scipio , howe well I shoulde doe therein , let wisemen iudge : but truelye , I should tell you a stout lye . For I am Death of freendes greeuous . plunged in heauines , being bereft of suche a frend , as ( I thinke ) neuer shal bee the like , and as I can well approue , neuer hath any bene . But I neede no Physicke . I comfort my selfe , and chieflye with this kinde of comfort , that I am not in that To be ouer sorowful for the death of them that dye well , is to repyne at their welfare & better state . error , wherwith the more sort of men at the death of their frendes be commonly encombred . For I thincke that no manner of hurte is happened vnto Scipio : myne is the harme , if any be . And for a man to pine away with sorow for his own losses , is not the propertye of one that loueth hys frend , but of one rather that loueth himselfe . As for him , who can deny that he is not in blessed plight and estate ? For , vnlesse hee woulde haue wished to haue lyued heere for euer ( which thing surely was most farre from his meaninge ) what thing hath hee not obteined that was requisite and lawfull for a man to wishe ? Who presentlye at his entraunce into mans state , farre surmounted with hys singuler vertues , that great hope which the citizens had already conceiued of him being yet a childe . Who neuer sued for the Consulship , and yet was twise made Consul : first , before his time : secondely , When he was but 22. yeares of age . in respect of himselfe , in due & conuenient time , but in respect of the common wealth almost to late . Who by subuerting two Citties , most bitter & deadly enemies to this Empire , not only eased vs from broiles Carthage and Numantia . present , but also rid vs from warres to come . What shal I say of his most curteous manners ? of his naturall zeale towardes his mother ? of his liberality towards his sisters , of his bountie towards his frends , of his vpright dealing towardes al men ? These things be wel knowen vnto you . And howe entierlye beloued hee was of all the Cittye , was testified by that moane that was made at his funerals . What therefore coulde the hauinge of a few yeres moe , haue profited him ? For oldage , although it be not combersome ( as I remember Cato a yere before his death Oldage . discoursed with me & Scipio ) yet it taketh a way that gallantise , wherein Scipio as then was Wherfore his life was such , either throughe Fortune or glory , that nothing could be therunto added more . And his quicke departure quight toke away , al paine or sense of Death : of which kind of dying , it is an hard point , to determin any certeinty . What men do iudge , you know . Notwithstanding , this may I safe lye say , that among al the famous & ioyful dayes , whiche P. Scipio in his life time saw , that day of al other was the noblest , when as anone a●ter the breaking vp of the Senate , Scipio brought home from the Senat house honorablye . the day before he departed this life , he was honorably brought home in the euening , by the Lords of the counsel , by that League frends of the Romaines , & by that Latines : so that from so honorable a steppe of dignitie , he seemed rather to haue mounted vp to heauen , them to haue gone down to hel . For I cannot in anye wise agree with them in opinion , which of late brought thes matters into question , that the soules died with the bodies : & that death played swoope-stake of al together . I make more account then so , of the aucthority of auncient persons Immortality of the soule . in th old time , & of our Elders , whiche appointed such reuerent lawes for the ●ead : which thing ( doubtles ) they would not haue done , if they had thought that nothing had concerned them : & of them which dwelled in this land , & instructed great Greece ( which then florished , but now is quight destroyed ( with their good lessons , & precepts : & of him , that was by Apollo hys Oracle demed the wisest man aliue , who did not affirme nowe one thinge , and now another ( as manye doe ) but continued alwayes in one Opinion , that mennes soules were deuine , and that assone as they be departed out of the body , the mindes of euery good and iuste man haue a very ready and spedy passage into heauen . Of which opinion also Scipio was : who as though he should by inspiration foretell a thing , a very few daies before his death ( when both Philus and Manilius & diuers other were present , and when you your selfe , Scaeuola , communed with mee ) discoursed three whole Immortality of the soule . dayes together of the common wealth : the last knitting vp of al which discourse , was in a maner concerning the immortalitie of the soule : all which ( hee saide ) hee hearde in his sleepe by vysion of Aphricanus . If this be true , that the Soule of euerye worthy wighte , at the time of death doth easely mount into heauen , as being deliuered out of that prison , & Gieues of the bodies : whom shall we thinke , had an easier passage to God , then Scipio ? Wherefore to bee sorye at this his good hap , I feare , were rather the part of an enuious , then of a frendlye person . On the other side , if I were doubtful of this , that the Soule dyed together with the body , & that there remayned no feeling either of weale or woe : then trulye , as in Death ther is no goodnes , so neyther is there any euilnes . For when Sense & feelinge is once gone , hee is become as though he had neuer bene borne : and yet that hee was borne , bothe wee doe reioyce , and all this Cittye , ( as longe as it standeth ) shal be glad . Wherfore as ( I said before ) hee is verye well , and in better case then I am : whom reason wold that as I came before him into this world , so I should haue gone before him out of this life . But yet I take such an inward ioye at the remembrance of our Friendshippe , that mee thinckes I lyued blessedlye , What frendship is . because I lyued with Scipio : with whom I had a ioynt care of matters both publique & priuate : with whom both in peace & warre I toke like part : & ( that wherin the whole summe of Frendshippe consisteth ) there was betwene vs a most perfect agreement of willes , desires , & opinions .

Therfore this fame of wisdome ( whithe Fannius ere while rehearsed , dothe not so much delight me ( specially being false ) as that I hope , the memorie of our Frendship shal be euerlasting , & the greater hartioye is it to me , because in so many hūndred yeres passed , ther can be reckened scarcely iii or iiii . couples of Frendes : There haue not ben found aboue thre or fower couples of perfect frends in manye hundred yeres space . in which sorte I see there is hope that the Frendship of Scipio & Laelius shal be renowmed to posterity .

It cannot chose ( Laelius ) but be euen so as you say . But because you haue made mention of Frendship , & wee be also at good leysure , you shal do me a singuler pleasure , & likewise I hope to Scaeuola if ( accordingly as you are wont of other matters when they be demaunded of you ) you woulde nowe make some prety discourse of Frendship , what you think of it , what maner of thing you account it , and what good lessons you geue therupon .

Certeinly that handling of this matter shal singulerly delite me : & euen as I was aboute to breake my minde to you touchinge the same , Fannius preuented me . Wherfore sir , you shal excedingly gratifie vs both .

Certes I would not sticke to do it , if I thoughte my selfe wel able . For the matter is both excellent , and we bee ( as Fannius saide ) at verye good leasure . But who am I ? or what ability is therin me ? This is the fashion of learned men & that among the Grekes , to haue a matter propounded vnto them , to reason vpon , although vpon the sodain . It is a great piece of worcke , & hath nede of no small exercise .

Wherefore I thincke it best for you to Frendship to be estemed more then all worldlye thinges . seeke those pointes which may be disputed of Frendship , at their handes which professe these things . I can no more but exhort you to preferre Frendship before al worldly matters . For nothing is so agreable to nature , nothing so fitte either for prosperity or aduersitye .

But first and formost this do I think , that Frendshippe cannot be but in good men . Neither do I searche this matter to the quicke , as they which ryp vp this geare somwhat more preciselye : and althoughe perchaunce truly , yet little to common profite . For they denye that anye Frendship onelye amonge good men . man is good , sauing him that is wise . Admit it be so . But they expound wysedome to be such a thing , as neuer yet any earthly man attaigned .

But wee muste hope for those thynges whiche bee in vre and common practise : not for those thinges , which be feigned or wished for . I wil neuer saye that C. Fabritius , M. Curius . & T. Coruncanus , whom our elders deemed wisemen , were wise , after these mens rule . Wherefore let them kepe to themselues their name of wisdome , beinge both liable to muche enuy and also vnaccoumpted of , and let them graunt that these were good men . But they will neuer so do : for they will denye that that can be graunted to anie , sauing to him that is wise . Let vs therfore goe euen bluntly to worcke , and ( as the Prouerbe is ) in termes , as plain as a packe staffe . They that so behaue themselues , and so lyue , that their faythfulnesse , honesty , vpright dealinge and liberalitie is allowed , and in whom is neyther any couetousnes , lust , or rash boldnesse , who be also men of great constancie ( as were these whom I erewhile named ) those ( as they were accoumpted Nature the beste guide to frame our lyues by . good men ) so lette vs thincke them well worthy to be called : who do follow nature the best Guyde of wel lyuing , so far forth as mannes power can reache . For thus much me thinkes I espye , that we are so borne , to then de there shoulde bee a certaine felowshippe amonge vs all : & the nearer that euerye one commeth to other , the greater should the felowship Order of Frendship be . Therfore are our own Countrimen better beloued of vs then straungers , & our kinsfolke dearer to vs , then frennefolke . For , towardes these , hath Nature herselfe bred a frendlinesse : but in this there is not such durable surenesse . For herein doth Frendshippe excel kinred , in that , kinred may be without goodwill : but Frendshippe in no wise can lacke it . For take awaye Goodwill , and the name of Frendshippe is cleane gone : but the name of kinred may still remayne .

Now , of what vertue and strengthe , Frendshippe is , may hereby namely be vnderstode : that of the infinite societies of mankinde whiche Nature herselfe hath knitte together , the whole matter is so abridged and brought into such narowe rowme , that al perfect Frendship is eyther betwene twain , or els betwene a verye fewe . For Frendshippe is nothinge elles but a perfecte agreemente with goodwil and hearty loue in al matters , both diuine and humaine . Then What frendship is . the whiche I knowe not whether anye better Gift ( Wisedome onely excepte ) were geeuen by God vnto men . Some Frendshyp the beste thig next vnto wisedome , rather preferre Rythesse : some health : others Honour : many also vaine pleasures . But certes this laste is for Beastes : the other afore are transitorye and vncertayne , consistinge not so muche in our owne apoyntmentes , as in the ficklenesse of Fortune .

But they whiche repose the chiefeste goodnesse in Vertue , doe therein excellently wel : and yet this same Vertue is Frendshyp cannot be where vertue is not . it , whiche engendreth and vpholdeth Freendshippe : neyther can Freendeshippe in anye wise Bee withoute Vertue .

Now let vs iudge Vertue by the order of our lyfe and talke . And let vs not measure it ( as some vnlearned doe ) by the statelynesse of Woordes : and let vs accoumpte them Goodmen , who are so reputed , that is to witte , the Paules , the Catoes , the Caians , the Scipions , and the Pniloes .

But wee had rather heare it of you . Albe it I haue oftentitimes soughte the same at their handes , and haue hearde theym also , and that not vnwyllingelye . But wee looke for an other maner of Veine and Style at your handes .

You woulde much more haue sayd so , Fannius , if you had bene present with vs in Scipio his Gardeine , at what tyme there was reasoninge of the Common wealthe , what a Patrone of Iustice hee was agaynste a certain curious Oration that Philus made .

That surelye was an easye matter , for a iust man to defend Iustice . SCAE. And what say you of Freendeshippe ? Shall it not bee alike easye for him to doe therein semblablye , who for faithfully , constantlye , and iustlye keepinge the same , hath gotten greate renowme ?

Thys ( truly ) is euen to force mee to speake . For what skilleth it , by what way you do force me ? This am I sure of , that ye force mee . For to wythstand the earnest requestes of a mannes Sonnes in Law , and namely in a good matter , partly it is an hard case , & partlye it standeth not with reason .

Manye times therefore as I debate with my selfe of Frendshippe , I am wonte to thincke this one thinge therein worthye of speciall consideration : whether men ought to seeke for Frendship onely for a stay to their weakenesse and neede , that in doing and taking good turnes , a man wherefore Freendes be sought for . might receiue that of an other , which he coulde not compasse or attaigne vnto by himselfe , and enter chaungeably requite the same : or whether this were ( in deede ) one propertie belonging to Frendship , but yet that there was an other cause more noble more commendable , & more proceding from nature itselfe . For loue ( wher Loue . of frendlye loue or Frendship is named ) is the chiefest cause that fastneth goodwil together . For profite is oftentimes gotten euen at their handes , who vnder the counterfeit shew of Frendship are sought vnto , & as the time serueth , are wayted vpon at an inche . But in Frendshippe there is no glauering , no dissemblinge : what soeuer is in it , the same is true and voluntarye .

Wherfore me thinkes Frendship had Frendshyp natural . his first beginning rather of nature than of imbecillitye : & of castinge ones phansie towards another , with a certaine feeling of Loue , rather then by considering how much profit might eniue therupon . The which surely , what maner of thing it is , maye euen in certeine Beastes bee perceiued : which for a certen time so tenderlye loue their young ones , and bee again so loued of them , that their feeling therof easely appeareth : which thing in man is much more euident . First by that deare loue that is betweene Children , & Parentes which cannot without detestable bill anye bee disseuered .

Secondarilye , when as there is a like feelinge of Loue againe : as when wee haue found one with whose Manners and Nature wee well agree : ( because to oure owne thinckinge ) wee espye in him ( as it were ) a certeine Lighte of Honestie and vertue . For nothinge is Vertue . more louelye and amiable then Vertue , nothinge that more allureth men to loue one another : Insomuche that for Vertue and honestie we doe after a sort , loue euen them whom wee neuer saw . Who is hee , that doeth not with a certen singuler Loue , and Goodwyll towardes the parties , vse the remembraunce of C. Fabritius , and M. Curius , whom notwithstanding hee neuer saw ? Who againe dothe not hate Tarquinius the proude , Sp. Cassius , and Sp. Melius ? Wee stroue for the Empire , in Italye with two Capitaines , Pyrrhus , and Hannibal : and yet from the one of Pyrrhus . Hannibal them , because of his honest name wee did not altogether estraunge oure hartes : The other for his crueltie , this Citie of oures will for euer deteste .

Nowe , if the force of Honestye bee so greate , that wee loue the same , yea , in those , whom wee neuer sawe , and ( whiche is more ) euen in oure Enemies : what meruayle is it , if mennes hartes bee mooued , when they seeme to perceiue and see Vertue , and goodnesse in them , with whom they maye bee ioyned in acquaintaunce and conuersation . Albeit Loue is confirmed by benefites receiued , by Goodwyll approued , and Loue confirmed by Benefites by acquaintaunce adioyned : All whiche thinges beinge layed together to that firste motion of mannes mynde and Loue , there is enkindled a wonderfull greatenesse of Goodwyll , and Freendlynesse . Whiche if anye doe thincke to proceede and come of Imbecillitye , as thoughe it shoulde bee but to serue euerye mannestourne , thereby to gette the thynge whyche hee desireth : suche men surelye doe make a verye base and ( as a man shoulde saye ) no Gentleman-like Base peda grew of Frendship race vnto Freendeshyppe , if they woulde haue it to descende and haue his beginning from needines and want . Which thing if it were so : then , as euery man felt himselfe of smallest abilitie , so should he bee most fittest for Frendship : which thing is farre otherwise . For as euery man trusteth moste to himselfe : & as euerye man is with vertue and wisedome so singulerlye furnished , that hee standeth not in neede of anye other , and thincketh that al which is his , resteth in himselfe : so in seeking and mainteining Frendship doth he especially surmount . For what ? Had Aphricanus any neede of me ? Neuer a whit surely . And I neither of him . But I throughe a certeine Scipio & Laelius , ij perfecte frendes . admiration that I had of his vertue loued him : and againe , he , for some opinion perchaunce , that hee conceiued of my maners phansied mee : and our dayly conuersation together , encreased our goodwilles . But although many and greate commodities ensued thereof , yet did not the causes of our loue one to the other issue from any hope of suche thinges . For as wee bee bountifull and liberal , not of purpose to get thanckes therefore ( for wee do not lay out our benefites to vsurye , but are by nature enclineable to lyberalitie ) Good turnes & plesures laid out to vsurye . so likewise do we thincke that Freendship is to be desired of men , not ledde thereto with hope of rewarde , but because all the fruicte thereof resteth in very loue itselfe . Frendshyp must not be desired for profit .

Wee farre disagree in opinion from them whiche after the manner of bruite Beastes doe referre al thinges to Pleasure & Sensualitie . And no meruayle . For why ? They that haue abased & caste al their cogitations vpon a thing so vile and contemptible , cannot haue anye regarde to any high , noble , and heauenly thinge . Wherefore let vs set aside suche maner of persons from this talke : and let vs vnderstand that the feelinge of Loue and perfecte goodwill is engendred by Nature , with hauinge some signification or proofe of honestye . Whiche honestye they that desire and seeke after , applye themselues , and draw neerer thereunto : that they may enioy both the companye , and also the maners of him , whom they haue begon to loue : and that they may be Mates , and alike in Loue , readier to doe a good turne , then to seeke for anye . And let this bee an honest kinde of strife betweene them .

Thus shal verye great commodities bee taken of Freendship , and the firste beginninge thereof , beinge of Nature and not of Imbecillitie ) shall bee bothe waightier and truer . For if Profite shoulde fasten and knitt Freendshyppe , Nature cannot bee chaunged ne yet Frendship then the same beinge chaunged , shoulde dissolue and lewse it agayne . But beecause Nature cannot be chaunged , therfore true Freendshyppes are euerlastinge . Thus you see the beeginninge of Freendshyppe : excepte peraduenture there bee some thinge elles that you would demaunde .

Naye Laelius , I praye you proceede in your matter : for , as for him heere that is my younger , I dare vpon myne owne warrant aunswere .

In deede you say wel : wherfore let vs heare further .

GEeue eare then Gentlemen to those things , whiche manye times and often haue beene reasoned betweene mee and Scipio , concerninge Freendeshyppe : Howbeit his sayinge was , that nothing was harder , then for Freendeshyppe to continue vnto the laste houre of Death . For hee woulde saye , that it oftentimes happened , eyther that one and the selfe same thinge shoulde not be Continuance of Frendship . expediente for bothe parties : or elles that they woulde not alwayes bee of one mynde in matters of the common wealthe . Hee woulde also saye , that mennes maners did often chaunge , somtimes by the worlde goinge awrye , somtymes by growinge forwarde in age .

And of these thinges hee woulde bringe an Example by a comparison made of Boyes age , because the hoattest loue that Children had , was oftentimes determined Children in Freendshipp and lo●e new fangled . and ended , at the age when theire voyces c●aunge : And albeit they continued it till the age of their Adolescencye : yet hee sayde , that their Freendshyppe was oftentimes broken of , eyther throughe some contention , or by reason of Ryotte , or some other profite because both of them could not obteyn one selfe thinge . Insomuch that if anye of them , by longer time continued in Frendshippe , yet that they often times iarred , if they happened to sue for Preferrement and Dignitye . And further hee sayde , that there was no greater Couetousnes a great plague to Frendship . plague in Freendshyppe , then in the moste sorte of men , Couetousnes of monye : and in the beste sort , striuing for aduauncement and glorye . Whereupon manye tymes greate enemitye hath happened betwene ryght deare frends . Also hee recoumpted , that greate variaunces , and the same many times vpon good causes , did arise , when as any thing was required of frendes , that was not honest : as eyther that they should be ministers of Luste to others , or helpers to them in doing of wronge . Whiche thinge they that refused to do , although in so do iuge they did but righte honestlye , yet should they be reproued as forsakers of the law of Friendshippe at their hands whose requestes they would not accomplishe . And that they whiche had the face to request any thing whatsoeuer , at their frendes handes , did by suche their demaunde professe , that they for theire Freendes sake woulde do all thinges . And that through their inueterate suuffinge one at an other , not onely their familiarities was wont to be extinguished but also greate and endlesse hatred to growe betweene them .

These so many thinges ( sayde hee ) ouerthwarted & hanged ( as who shoulde say ) by destenie ouer Freendshippe : in so much that to escape all these , seemed to him ( as he saide ) not onelye a parte of Wisdome , but also of very Happinesse .