the ruling principle of a bad man cannot be trusted, it is insecure, has no certain rule by which it is directed, and is overpowered at different times by different appearances.[1] But examine, not what other men examine, if they are born of the same parents and brought up together, and under the same paedagogue; but examine this only, wherein they place their interest, whether in externals or in the will. If in externals, do not name them friends, no more than name them trustworthy or constant, or brave or free: do not name them even men, if you have any judgment. For that is not a principle of human nature which makes them bite one another, and abuse one another, and occupy deserted places or public places, as if they were mountains,[2] and in the courts of justice display the acts of robbers; nor yet that which makes them intemperate and adulterers and corrupters, nor that which makes them do whatever else men do against one another through this one opinion only, that of placing themselves and their interests in the things which are not within the power of their will. But if you hear that in truth these men think the good to be only there, where will is, and where there is a right use of appearances, no longer trouble yourself whether they are father or son, or brothers, or have associated a long time and are companions, but when you have ascertained this only, confidently declare that they are friends, as you declare that they are faithful, that they are just. For where else is friendship than where there is fidelity, and modesty, where there is a communion[3] of honest things and of nothing else?
But you may say, such a one treated me with regard so long; and did he not love me? How do you know, slave, if he did not regard you in the same way as he wipes his
- ↑ Aristotle, Eth. viii. c. 8. Mrs. Carter.
- ↑ Schweig. thinks that this is the plain meaning: 'as wild beasts in the mountains lie in wait for men, so men lie in wait for men, not only in deserted places, but even in the forum.'
- ↑ ὅπου δόσις τοῦ καλοῦ. Lord Shaftesbury suggested δόσις καὶ λῆψις τοῦ καλοῦ: which Upton approved, and he refers to ii. 9. 12, αἱ ἀκατάλληλοι λήψεις καὶ δόσεις. Schweighaeuser suggests διαδόσις which I have followed in the version. Schweig. refers to i. 12. 6, i. 14. 9. The MSS. give no help.
