M. Tullius Cicero, De Amicitia, ed. William Armistead Falconer, 32

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[32] ab his, qui pecudum ritu ad voluptatem omnia referunt, longe dissentiunt; nec mirum; nihil enim altum, nihil magnificum ac divinum suspicere possunt, qui suas omnis cogitationes abiecerunt in rem tam humilem tamque contemptam. quam ob rem hos quidem ab hoc sermone removeamus, ipsi autem intellegamus natura gigni sensum diligendi et benevolentiae caritatem facta significatione probitatis, quam qui appetiverunt, applicant sese et propius admovent, ut et usu eius, quem diligere coeperunt, fruantur et moribus, sintque pares in amore et aequales propensioresque ad bene merendum quam ad reposcendum, atque haec inter eos sit honesta certatio. Sic et utilitates ex amicitia maximae capientur, et erit eius ortus a natura quam ab imbecillitate gravior et verior. nam si utilitas conglutinaret amicitias, eadem commutata dissolveret; sed quia natura mutari non potest, idcirco verae amicitiae sempiternae sunt.

ortum quidem amicitiae videtis, nisi quid ad haec forte vultis.

FANNIUS.

Tu vero perge, Laeli! pro hoc enim, qui minor est natu, meo iure respondeo.

De Amicitia. M. Tullius Cicero. ed. William Armistead Falconer. London. 1923.

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Laelius De Amicitia (Latin) (Cicero, Marcus Tullius. De senectute; De amicitia; De divinatione. Falconer, W. A., editor. Cambridge, MA. Harvard University Press. London. William Heinemann Ltd. 1923.)

Translations (1)

Laelius on Friendship Perseus (Cicero. De Senectute, De Amicitia, De Divinatione. Falconer, William Armistead, translator. Cambridge, MA: Harvard University Press. London: William Heinemann Ltd. 1923 (printing).) — 32 focus

[32] From this view those men who, after the manner of cattle, judge everything by the standard of pleasure, vigorously dissent; nor is it strange; for the raising of the vision to anything lofty, noble and divine is impossible to men who have abased their every thought to a thing so lowly and so mean. Therefore let us dismiss these persons from our conversation and let us for ourselves believe that the sentiments of love and of kindly affection spring from nature, when intimation has been given of moral worth; for when men have conceived a longing for this virtue they bend towards it and move closer to it, so that, by familiar association with him whom they have begun to love, they may enjoy his character, equal him in affection, become readier to deserve than to demand his favours, and vie with him in a rivalry of virtue. Thus the greatest advantages will be realized from friendship, and its origin, being derived from nature rather than from weakness, will be more dignified and more consonant with truth. For on the assumption that advantage is the cement of friendships, if advantage were removed friendships would fall apart; but since nature is unchangeable, therefore real friendships are eternal.

You now have my views on the origin of friendship, unless you have something to say in reply.

FANNIUS.

Pray go on, Laelius, and I answer for my friend here, as I have the right to do, since he is my junior.

M. Tullius Cicero De Amicitia 32

ed. William Armistead Falconer

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FANNIUS.

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