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. For where the I and the Mine
are placed, to that place of necessity the animal inclines; if in the
flesh, there is the ruling power; if in the will, it is there; and if it
is in externals, it is there. If then I am there where my will is, then
only shall I be a friend such as I ought to be, and son, and father; for
this will be my interest, to maintain the character of fidelity, of
modesty, of patience, of abstinence, of active co-operation, of
observing my relations (towards all). But if I put myself in one place,
and honesty in another, then the doctrine of Epicurus becomes strong,
which asserts either that there is no honesty or it is that which
opinion holds to be honest (virtuous).

It was through this ignorance that the Athenians and the Lacedaemonians
quarrelled, and the Thebans with both; and the great king quarrelled
with Hellas, and the Macedonians with both: and the Romans with the
Getae. And still earlier the Trojan war happened for these reasons.
Alexander was the guest of Menelaus, and if any man had seen their
friendly disposition, he would not have believed any one who said that
they were not friends. But there was cast between them (as between dogs)
a bit of meat, a handsome woman, and about her war arose. And now when
you see brothers to be friends appearing to have one mind, do not
conclude from this anything about their friendship, not even if they
swear it and say that it is impossible for them to be separated from one
another. For 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. But examine,
not what other men examine, if they are born of the same parents and
brought up together, and under the same pedagogue; 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, and in the courts of
justice display the acts of robbers; nor yet that which make