ship cannot be separated from pleasure, and
that it ought on that account to be cultivated, because without it men
could not live in safety, and without fear, nor even with any kind of
pleasantness. Answer enough has been given to this argument. You also
brought forward another more humane one, invented by these more modern
philosophers, and never, as far as I know, advanced by the master himself,
that at first, indeed, a friend is sought out with a view to one's own
advantage, but that when intimacy has sprung up, then the man is loved for
himself, all hope or idea of pleasure being put out of the question. Now,
although this argument is open to attack on many accounts, still I will
accept what they grant; for it is enough for me, though not enough for
them: for they admit that it is possible for men to act rightly at times,
without any expectation of, or desire to acquire pleasure.

You also affirmed that some people say that wise men make a kind of treaty
among themselves, that they shall have the same feelings towards their
friends that they entertain for themselves, and that that is possible, and
is often the case, and that it has especial reference to the enjoyment of
pleasures. If they could make this treaty, they at the same time make that
other to love equity, moderation, and all the virtues for their own sake,
without any consideration of advantage. But if we cultivate friendships
for the sake of their profits, emoluments, and advantages which may be
derived from them, if there is to be no affection which may make the
friendship desirable for its own sake, on its own account, by its own
influences, by itself and for itself, is there any doubt at all that in
such a case we must prefer our farms and estates to our friends? And here
you may again quote those panegyrics which have been uttered in most
eloquent language by Epicurus himself, on the subject of friendship. I am
not asking what he says, but what he can possibly say which shall be
consistent with his own system and sentiments.

Friendship has been sought for the sake of advantage; do you, then, think
that my friend Triarius, here, will be more useful to you than your
granaries at Puteol? Think of all the circumstances which you are in the
habit of recollecting; the protection which friends are to a man. You have
sufficient protection in yourself, sufficient in the laws, sufficient also
in moderate friendships. As it is, you cannot be looked upon with
co