and this is plain from the definition. Hence is it said in the poem with great propriety, "Go, say 'twas Ulysses, subverter of cities," etc.; as though the hero had not been revenged, unless Polyphemus perceived both by whom, and in return for what, he suffered. So that men are not angry with any who are no longer sensible; neither any longer with those who are dead, as being persons who have endured the extremity of suffering; nor with those who will not be susceptible of pain, nor feel the punishment inflicted, a point of which those affected by anger are desirous. On which account the poet, wishing to restrain Achilles from his anger against Hector now that he is dead, aptly says, "In his madness he is vexing a senseless clod." It is evident that arguments must be deduced 17. How from the topics here furnished, by those who would we are appease their audience; by working up the hearers pease the themselves into feelings such as I have described; audience. and those with whom they are enraged, either as objects of fear, or as deserving reverence, or as persons who have benefited them, or as having been involuntary agents, or as now exceedingly pained at what they have done. • Thus Gloucester, in Henry VI., Down, down to hell, and say-I sent thee thither, etc. 1 Again, in the Eneid, the hero tells Turnus, Pallas te hoc vulnere, Pallas Immolat. Synes. • Πᾶσα δυσμένεια τῷ βίῳ τούτῳ συναποτίθεται. Quoted in Hooker, v. § 7, vol. ii. p. 26. Compare Byron's tragedy of the Two Foscari, act v. last scene: BARBARIGO (to Loredano).—What art thou writing, With such an earnest brow, upon thy tablets? LOREDANO (pointing to the Doge's body).—That he has paid me. "L' ha pagata." An historical fact; see History of Venice, by P. Darus, p. 411, vol. ii. to ap tion of friendli CHAP. IV. The Characters towards whom men entertain friendly feelings, or hatred; and the reasons why. 1. LET us discuss the characters towards whom men bear friendly feelings, and hatred, and the reasons why they do so; setting out with a definition of friendliness and the act of cherishing this feeling. 2. Defini- Let the bearing friendly feeling, then, be defined to be "the wishing a person what we think good, for his sake and not for our own, and, as far as is in our power, the exerting ourselves to procure it." And a friend is he who entertains and meets a return of this feeling.1 And those people consider themselves friends who consider themselves to stand thus affected towards each other. ness. 3. Towards whom we feel it. 6. Bene factors. These considerations being laid down, of necessity it must be, that one who participates in another's joy at good fortune, and in his sorrow at what aggrieves him, not from any other motive, but simply for his sake, is his friend. For every one, when that happens which he wishes, rejoices; but when the contrary happens, all are grieved. So that the pain and pleasure men feel are an indication of their wishes. 4. Those, too, are friends, to whom the same things are become by this time good, and the same evil; those, too, who are friends and foes to the same persons, for these must necessarily desire similar objects. that he who wishes for another what he does for himself, appears to be a friend to that other. Men love also those who have benefited either themselves, or those for whom they have a regard; whether in important particulars, or with readiness 2, and for their own sakes, or those whom they deem willing to 6. benefit them. Again, people love the friends of their friends, and such as cherish friendly feelings towards So Thus the feeling discussed in the Ethics is called suvola is ἀντιπεπονθόσι μὴ λανθάνουσα. Eth. Nich. viii. 2. Bis dat, qui cito dat. ral. those for whom they do themselves; likewise those who are loved by such as are beloved by themselves; those also who are enemies to the same people, and 7. who hate those whom they hate themselves, and those who are hated by those who also are hated by themselves; for to all these the same objects seem good as to themselves; so that they wish for things which are good to them, both which were laid down to be characteristic of a friend. Moreover men love 8. those who benefit them in regard to money matters, and the security of life; on which account people The brave honour the liberal and brave. They love also the and libeJust, of which character they esteem those who do 9. The not live at the cost of others, such are all who just. are supported by their bodily labour, and of these are husbandmen, and among the rest handicraftsmen Husbandin particular. They love also the temperate, for men. they are not unjust; and those who are disengaged from business, for the same reason. We love also 11. those of whom we wish to become the friends, should they appear to desire it also. Of this sort are those who are good in respect to moral excellence, and men of approved character, either among all men, or among the best men, or those who are held in admiration by ourselves, or who themselves admire us. Again, we love those who are pleasant companions 12. Com for passing time, or spending a day with; of this panions, description are the good-tempered, and such as are not fond of chiding those who err, and are not quarrelsome or contentious 3. For all people of this sort are fond of dispute; but such as are fond of dispute give us the idea of desiring the opposite of 3 The character given by Clarendon of Sir Edward Herbert (afterwards Earl of Montgomery), one of the favourites of James I., seems to answer to Aristotle's description of a person likely to conciliate friendship:-" He pretended to no other qualifications than to understand horses and dogs very well; which his master loved him the better for, (being at his first coming to England very jealous of those who had the reputation of great parts,) and to be believed honest and generous, which made him many friends, and left him no enemy." Clarendon's History, vol. i. p. 59. 10. etc. neat in dress. 13. what we do. Also those who have a happy turn in passing and taking a joke; for both seem bent on the same things as their neighbours, being able both to endure being rallied and neatly rallying others 4. 14. Men love also those who praise their good qualities, and particularly such as they apprehend not to belong 15. Those to them: also those who are neat in their appearance, their dress, and their whole manner of living. Also 16. those who do not reproach them with errors, nor their own benefits; for both these descriptions of 17. The people have an air of reproving them. People admire forgiving. also those who forget old grievances; and who do not treasure up grounds of quarrel, but are easily reconciled; because of whatever disposition they show themselves towards others, people naturally think they 18. will prove to be of towards themselves also: as also those who do not talk scandal, nor inform themselves of the ills either of their neighbours or themselves, but of their good points only; for this is the con19. duct of a good man. We are friendly disposed also towards those who are not at cross purposes with us when angry, or seriously engaged; for all such people are fond of dispute: towards those also who comport themselves seriously towards us; thus, for instance, those who admire us, or consider us worthy 20. men, and take a pleasure in our society, and who are thus affected in regard particularly to points about which ourselves are desirous to be admired, or to ap21. pear excellent or agreeable: as also towards our equals, and those who have the same objects in view, supposing they do not clash with us, and that their livelihood arise not from the same profession, for thus 4 See Eth. Nich. iv. 8. 5 So long as we are imitated at a respectful distance: Non ita certandi cupidus, quam propter amorem our pride is flattered; but when this imitation has been so suc- arises an instance of the proverb, "Potter hates pot tate us. 24. the dead ter 6. We stand thus affected towards those also 22. Those who are desirous of the same objects with ourselves, who imiand which it is possible for us to participate in as well as them; otherwise the same collision takes place in this case: towards those also, in regard to 23. whom men have themselves in such a way as, while they do not hold them cheap, not to feel shame on mere matters of opinion. With this feeling do people regard those also in respect to whom they feel shame about matters really shameful: and those before whom they are studious to stand approved, and by whom they wish to be emulated, yet without being envied, all these men either love as friends, or wish to become their friends; also those with whom 25. they would co-operate toward some good, were it not that greater ills are likely thereby to befall themselves: and such as regard with friendly feeling, the 26. Such absent equally with the present; on which account as love all love those who manifest this disposition in regard to the dead. Also men entirely love those who are particularly zealous for their friends and never abandon them; for eminently beyond all the good, people love those who are good as friends. They also love 27. The those who do not dissemble towards them; of this class are such as mention their own failings; for it has been said already, that before friends we feel no shame about mere matters of opinion; if, then, he who is so ashamed has not the feelings of a friend, the man who is without such shame bears a resemblance to one who has friendly feelings. Also we love those who do not inspire us with fear, and before whom we feel confidence; for no one loves a person whom he fears. But the species of friend- 28. Three ship are companionship, intimacy, relationship, and sorts of the like. And the efficient causes of friendship are ship. gratuitous benefits, the rendering a service unsoli- 29. Causes cited, and the not disclosing it after it has been ren- ship: 6 Two of a trade can ne'er agree. 7 There is no fear in love; but perfect love casteth out fear. 1 John iv. 18. sincere. friend of friend |