Yes.
And the hated one, and not the hater, is the enemy?
Clearly.
Then many men are loved by their enemies, and hated by their friends, and are the friends of their enemies, and the enemies of their friends.
Yet how absurd, my dear friend, or indeed impossible is this paradox of a man being an enemy to his friend or a friend to his enemy.
I quite agree, Socrates, in what you say.
But if this cannot be, the lover will be the friend of that which is loved?
True.
And the hater will be the enemy of that which is hated?
Certainly.
Yet we must acknowledge in this, as in the preceding instance, that a man may be the friend of one who is not his friend, or who may be his enemy, when he loves that which does not love him or which even hates him. And he may be the enemy of one who is not his enemy, and is even his friend: for example, when he hates that which does not hate him, or which even loves him.
That appears to be true.
But if the lover is not a friend, nor the beloved a friend, nor both together, what are we to say? Whom are we to call friends to one another? Do any remain?
Indeed, Socrates, I cannot find any.
But, O Menexenus! I said, may we not have been altogether wrong in our conclusions?
I am sure that we have been wrong, Socrates, said Lysis. And he blushed as he spoke, the words seeming to come from his lips involuntarily, because his whole mind was taken up with the argument; there was no mistaking his attentive look while he was listening.
I was pleased at the interest which was shown by Lysis, and I wanted to give Menexenus a rest, so I turned to him and said, I think, Lysis, that what you say is true, and that, if we had been right, we should never have gone so far wrong; let us proceed no further in this direction (for the road seems to be getting troublesome), but take the other path into which we turned, and see what the poets have to say; for they are to us in a manner the fathers and authors of wisdom, and they speak of friends in no light or trivial manner, but G.o.d himself, as they say, makes them and draws them to one another; and this they express, if I am not mistaken, in the following words:--
"G.o.d is ever drawing like towards like, and making them acquainted."
I dare say that you have heard those words.
Yes, he said; I have.
And have you not also met with the treatises of philosophers who say that like must love like? they are the people who argue and write about nature and the universe.
Very true, he replied.
And are they right in saying this?
They may be.
Perhaps, I said, about half, or possibly, altogether, right, if their meaning were rightly apprehended by us. For the more a bad man has to do with a bad man, and the more nearly he is brought into contact with him, the more he will be likely to hate him, for he injures him; and injurer and injured cannot be friends. Is not that true?
Yes, he said.
Then one half of the saying is untrue, if the wicked are like one another?
That is true.
But the real meaning of the saying, as I imagine, is, that the good are like one another, and friends to one another; and that the bad, as is often said of them, are never at unity with one another or with themselves; for they are pa.s.sionate and restless, and anything which is at variance and enmity with itself is not likely to be in union or harmony with any other thing. Do you not agree?
Yes, I do.
Then, my friend, those who say that the like is friendly to the like mean to intimate, if I rightly apprehend them, that the good only is the friend of the good, and of him only; but that the evil never attains to any real friendship, either with good or evil. Do you agree?
He nodded a.s.sent.
Then now we know how to answer the question "Who are friends?" for the argument declares "That the good are friends."
Yes, he said, that is true.
Yes, I replied; and yet I am not quite satisfied with this answer. By heaven, and shall I tell you what I suspect? I will. a.s.suming that like, inasmuch as he is like, is the friend of like, and useful to him--or rather let me try another way of putting the matter: Can like do any good or harm to like which he could not do to himself, or suffer anything from his like which he would not suffer from himself? And if neither can be of any use to the other, how can they be loved by one another? Can they now?
They cannot.
And can he who is not loved be a friend?
Certainly not.
But say that the like is not the friend of the like in so far as he is like; still the good may be the friend of the good in so far as he is good?
True.
But then again, will not the good, in so far as he is good, be sufficient for himself? Certainly he will. And he who is sufficient wants nothing--that is implied in the word sufficient.
Of course not.
And he who wants nothing will desire nothing?
He will not.
Neither can he love that which he does not desire?
He cannot.
And he who loves not is not a lover or friend?
Clearly not.
What place then is there for friendship, if, when absent, good men have no need of one another (for even when alone they are sufficient for themselves), and when present have no use of one another? How can such persons ever be induced to value one another?
They cannot.