ealth) into Democracy;
parent and child typifies the first; husband and wife the second;
brothers the third (X.). The monarchial or paternal type has
superiority on one side, and demands honour as well as love on the
other. In aristocracy, the relation is one of merit, and the greater
love is given to the better. In timocracy, and among brothers, there is
equality; and hence the most frequent friendships. There is no
friendship towards a slave, as a slave, for, as such he is a mere
animate tool (XL.). In the relations of the family, friendship varies
with the different situations. Parents love their children as a part of
themselves, and from the first; children grow to love their parents.
Brothers are affected by their community of origin, as well as by
common education and habits of intimacy. Husband and wife come together
by a natural bond, and as mutual helps; their friendship contains the
useful and the pleasant, and, with virtue, the good. Their offspring
strengthens the bond (XII.). The friendships that give rise to
complaints are confined to the Useful. Such friendships involve a legal
element of strict and measured reciprocity [mere trade], and a moral or
unwritten understanding, which is properly friendship. Each party is
apt to give less and expect more than he gets; and the rule must be for
each to reciprocate liberally and fully, in such manner and kind as
they are able (XIII.). In unequal friendships, between a superior and
inferior, the inferior has the greater share of material assistance,
the superior should receive the greater honour (XIV.).

Book Ninth proceeds without any real break. It may not be always easy
to fix the return to be made for services received. Protagoras, the
sophist, left it to his pupils to settle the amount of fee that he
should receive. When there is no agreement, we must render what is in
our power, for example, to the gods and to our parents (I.). Cases may
arise of conflicting obligation; as, shall we prefer a friend to a
deserving man? shall a person robbed reciprocate to robbers? and
others. [We have here the germs of Casuistry.] (II.) As to the
termination of Friendship; in the case of the useful and the pleasant,
the connexion ceases with the motives. In the case of the good, it may
happen that one party counterfeits the good, but is really acting the
useful or the pleasant; or one party may turn out wicked, and the only
question is, how far hopes of his improvement shall b