The Nicomachean Ethics — trans. F. H. Peters (1881)

The association of brothers resembles a timocracy for they are equal except in so far as they differ ir age. On this account, if they differ very widely ir age, their friendship can no longer be a brotherl;; friendship.

A democratic form of association is chiefly foun( in those households which have no master (for ther all are on a footing of equality), or where the hea< of the house is weak, and every one does what hi likes.

Of the cor- 11. In each of these forms of government friend fo^tf'^ ship has place to the same extent as justice. In th frien s ip. ^^^^ place, the king shows his friendship for hi subjects * by transcendent benefits ; for he does goo( to his subjects, seeing that he is good, and tends then with a view to their welfare, as a shepherd tends hi sheep, — whence Homer calls Agamemnon "shepher* of peoples."

The friendship of a father for his child is of i similar kind, though the benefits conferred are stij greater. For the father is the author of the child' existence, which seems the greatest of all benefit

* Scarcely consistent with 7, 4 ; ^»A./o ia here used more loosel]

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' and of his nurture and education ; and we also ascribe these to our forefathers generally : and thus it is in accordance with nature that fathers should rule their children, forefathers their descendants, kings their subjects.

These fi-iendships involve the superiority of one side to the other ; and on this account parents receive honour as well [as sersdce].* Moreover, what justice requires here is not the same on both sides, but that which is proportionate to their worth ; for this is the rule of friendship also [as well as of justice].

The friendship, again, of man and wife is the same as that which has place in an aristocracy ; for both benefit in proportion to their merit, the better getting more good, and each what is fitting ; but this is the rule of justice also.

The friendship of brothers resembles that of comrades, for they are equal and of like age ; but those with whom that is the case, for the most part have the same feelings and character. And the friendship in a timocracy is of the same type as this; for the citizens here wish to be equal and fair ; so they take )ffice in turn, and share it equally : their friendship, Jien, will follow the same rule.

In the corrupt forms, as there is but little room or justice, so there is but little room for friendship, nd least of all in the worst ; in a tyranny there is ittle or no friendship. For where ruler and subject ave nothing in common, there cannot be any fiiend-

* We pay taxes to the king, and tend our parents in their old a;e ; but as this is no adeqnate repayment of what they hare done •r ns, we owe them hononr besides.

276 NICOMACHEAN ETHICS OF AKISTOTLE. [Bk. VIII.

ship, any more than there can be any justice. But here the relation is like that of a workman to his tools, or of the soul to the body, or of master to slave. The tools and the body and the slave are all benefited by those "who use them ; but our relations with inanimate objects do not admit of friendship or justice ; nor our relations with a horse or an ox ; nor our relations with a slave as such. For there is nothing in common between master and slave. The slave is a living tool ; the tool is a lifeless slave. As a slave, then, his master's relations with him do not admit of friendship, but as a man they may : for there seems to be room for some kind of justice in the relations of any man to anybody that can participate in law and contract, — and if so, then for some kind of friendship, so far, that is to say, as the slave deserves j the name man. i

And so friendships and justice are found to some small extent even in tyrannies, but to a greater extent in democracies than in any other of the corrupt forms ; for there the citizens, being equal, have many things in common. Of the 12. All friendship, as we have already said, implies friendship of , ^ J ' r kinsmen and associatiou ! but we may separate from the rest the comrades. . ^ ' _ .^ i