§7.10#1λέγονται δὲ φιλίαι συγγενικὴ ἑταιρικὴ κοινωνικὴ ἡ λεγομένη πολιτική.
Friendships are said to be of three kinds: of relatives, of companions, and the association called political.
ἔστι μὲν συγγενικὴ πολλὰ ἔχουσα εἴδη, ἣ μὲν ὡς ἀδελφῶν, ἣ δʼ ὡς πατρὸς καὶ υἱῶν (καὶ γὰρ κατʼ ἀναλογίαν, οἷον ἡ πατρική, καὶ κατʼ ἀριθμόν, οἷον ἡ τῶν ἀδελφῶν· ἐγγὺς γὰρ αὕτη τῆς ἑταιρικῆς· ἐπιλαμβάνουσι γὰρ καὶ ἐνταῦθα πρέσβειον)·
That of relatives has many forms, on the one hand that of brothers, on the other that of father and sons (for it is either according to proportion, like the paternal, or according to number, like that of brothers; for this is close to the friendship of companions, since here too they claim the privilege of seniority).
ἡ δὲ πολιτικὴ συνέστηκε μὲν κατὰ τὸ χρήσιμον καὶ μάλιστα.
But political friendship is established chiefly according to utility.
διὰ γὰρ τὸ μὴ αὐταρκεῖν δοκοῦσι συνελθεῖν, ἐπεὶ συνῆλθόν γʼ ἂν καὶ τοῦ συζῆν χάριν.
For it is because of not being self-sufficient that they seem to come together, since they would have come together also for the sake of living together.
μόνη δʼ ἡ πολιτικὴ καὶ ἡ παρʼ αὐτὴν παρέκβασις οὐ μόνον φιλίαι, ἀλλὰ καὶ ὡς φίλοι κοινωνοῦσιν· αἱ δʼ ἄλλαι καθʼ ὑπεροχήν.
But only political friendship and the deviation from it are not only friendships but also involve association as friends; whereas the others are based on superiority.
μάλιστα δὲ δίκαιον τὸ ἐν τῇ τῶν χρησίμων φιλίᾳ, διὰ τὸ τοῦτʼ εἶναι τὸ πολιτικὸν δίκαιον.
But justice in the friendship of utility is most of all justice, because this is political justice.
ἄλλον γὰρ τρόπον συνῆλθον πρίων καὶ τέχνη, οὐχ ἕνεκα κοινοῦ τινος (οἷον γὰρ ὄργανον καὶ ψυχή) ἀλλὰ τοῦ χρωμένου ἕνεκεν.
For a saw and an art come together in another way, not for the sake of something common (for they are like a tool and a soul) but for the sake of the user.
συμβαίνει δὲ καὶ τοῦτο ὄργανον ἐπιμελείας τυγχάνειν, ἧς δίκαιον πρὸς τὸ ἔργον· ἐκείνου γὰρ ἕνεκεν ἐστίν.
But it also happens that this tool receives care, the justice of which is in relation to the work; for it exists for the sake of that.
καὶ τὸ τρυπάνῳ εἶναι διττόν, ὧν τὸ κυριώτερον ἡ ἐνέργεια, ἡ τρύπησις.
And the essence of being a drill is twofold, of which the more authoritative is the activity, namely drilling.
καὶ ἐν τούτῳ τῷ εἴδει σῶμα καὶ δοῦλος, ὥσπερ εἴρηται πρότερον.
And in this class belong the body and the slave, as has been said before.
τὸ δὴ ζητεῖν πῶς δεῖ τῷ φίλῳ ὁμιλεῖν, τὸ ζητεῖν δίκαιόν τι ἐστίν.
To inquire, then, how one ought to associate with a friend is to inquire into a kind of justice.
καὶ γὰρ ὅλως τὸ δίκαιον ἅπαν πρὸς φίλον.
For indeed, in general, all justice is toward a friend.
τό τε γὰρ δίκαιόν τισι καὶ κοινωνοῖς, καὶ ὁ φίλος κοινωνός, ὃ μὲν γένους, ὃ δὲ βίου.
For justice is for certain persons who are partners, and a friend is a partner, either in family or in life.
ὁ γὰρ ἄνθρωπος οὐ μόνον πολιτικὸν ἀλλὰ καὶ οἰκονομικὸν ζῷον, καὶ οὐχ ὥσπερ τἆλλά ποτε συνδυάζεται καὶ τῷ τυχόντι θήλει καὶ ἄρρενι ἀλλʼ αἱ διὰ δύμον αὐλικόν, ἀλλὰ κοινωνικὸν ἄνθρωπος ζῷον πρὸς οὓς φύσει συγγένεια ἐστίν· καὶ κοινωνία τοίνυν καὶ δίκαιόν τι, καὶ εἰ μὴ πόλις εἴη· οἰκία δʼ ἐστί τις φιλία.
For man is not only a political but also a household animal, and does not pair, like other animals, occasionally with any chance female and male, but man is a social animal towards those with whom there is a natural kinship; therefore, there is also association and a kind of justice, even if there were no state; and a household is a kind of friendship.
δεσπότου μὲν οὖν καὶ δούλου ἥπερ καὶ τέχνης καὶ ὀργάνων καὶ ψυχῆς καὶ σώματος, αἱ δὲ τοιαῦται οὔτε φιλίαι οὔτε δικαιοσύναι, ἀλλʼ ἀνάλογον, ὥσπερ καὶ τὸ ὑγιεινὸν οὐ δίκαιον, ἀλλʼ ἀνάλογον·
Now that of master and slave is the same as that of art and tools, and of soul and body, but such relations are neither friendships nor forms of justice, but analogous to them, just as the healthy is not just, but analogous.
γυναικὸς δὲ καὶ ἀνδρὸς φιλία ὡς χρήσιμον καὶ κοινωνία· πατρὸς δὲ καὶ υἱοῦ ἡ αὐτὴ ἥπερ θεοῦ πρὸς ἄνθρωπον καὶ τοῦ εὖ ποιήσαντος πρὸς τὸν παθόντα καὶ ὅλως τοῦ φύσει ἄρχοντος πρὸς τὸν φύσει ἀρχόμενον·
But the friendship of wife and husband is as utility and association; and that of father and son is the same as that of God toward man, and of the benefactor toward the beneficiary, and in general of the natural ruler toward the natural subject.
ἣ δὲ τῶν ἀδελφῶν πρὸς ἀλλήλους ἑταιρικὴ μάλιστα ἡ κατʼ ἰσότητα.
And that of brothers toward one another is most of all companionable, being based on equality.
"
οὐ γάρ τι νόθος τῷδʼ ἀπεδείχθην· ἀμφοῖν δὲ πατὴρ αὑτὸς ἐκλήθη
Ζεὺς ἐμὸς ἄρχων. "
ταῦτα γὰρ ὡς τὸ ἴσον ζητούντων λέγεται.
"For I was not proved a bastard to him; and the same father was called of both, Zeus my ruler." For these words are said as by those seeking equality.
διὸ ἐν οἰκίᾳ πρῶτον ἀρχαὶ καὶ πηγαὶ φιλίας καὶ πολιτείας καὶ δικαίου.
Therefore in the household first are the origins and springs of friendship, of constitution, and of justice.
ἐπεὶ δὲ φιλίαι τρεῖς, κατʼ ἀρετήν, κατὰ τὸ χρήσιμον, κατὰ τὸ ἡδύ, τούτων δὲ ἑκάστης δύο διαφοραί (ἣ μὲν γὰρ καθʼ ὑπεροχὴν ἣ δὲ κατʼ ἰσότητά ἐστιν ἑκάστη αὐτῶν, τὸ δὲ δίκαιον τὸ περὶ αὐτὰς ἐκ τῶν ἀμφισβητησάντων δῆλον), ἐν μὲν τῇ καθʼ ὑπεροχὴν ἀξιοῦται τὸ ἀνάλογον, ἀλλʼ οὐχ ὡσαύτως, ἀλλʼ ὁ μὲν ὑπερέχων ἀνεστραμμένως τὸ ἀνάλογον, ὡς αὐτὸς πρὸς τὸν ἐλάττω, οὕτω τὸ παρὰ τοῦ ἐλάττονος γινόμενον πρὸς τὸ παρʼ αὐτοῦ, διακείμενος ὥσπερ ἄρχων πρὸς ἀρχόμενον· εἰ δὲ μὴ τοῦτο, ἀλλὰ τὸ ἴσον κατʼ ἀριθμὸν ἀξιοῖ.
And since there are three friendships, according to virtue, according to utility, and according to pleasure, and of each of these there are two differences (for each of them is either based on superiority or on equality, and the justice concerning them is clear from those who dispute), in that based on superiority proportion is claimed, but not in the same way, but the superior claims the proportion inversely: as he himself stands to the inferior, so what comes from the inferior should stand to what comes from himself, being disposed like a ruler toward a subject; but if not this, he claims equality in number.
καὶ γὰρ δὴ καὶ ἐπὶ τῶν ἄλλων κοινωνιῶν οὕτω συμβαίνει.
For indeed, also in other associations this happens.
ὁτὲ μὲν γὰρ ἀριθμῷ τοῦ ἴσου μετέχουσιν, ὁτὲ δὲ λόγῳ.
For sometimes they share in the equal by number, and sometimes by ratio.
εἰ μὲν γὰρ ἴσον ἀριθμῷ εἰσήνεγκον ἀργύριον, ἴσον καὶ τῷ ἴσῳ ἀριθμῷ διαλαμβάνουσιν, εἰ δὲ μὴ ἴσον, ἀνάλογον.
For if they contributed money equal in number, they also receive back equal shares in equal number, but if not equal, they receive proportionally.
ὁ δʼ ὑπερεχόμενος τοὐναντίον στρέφει τὸ ἀνάλογον, καὶ κατὰ διάμετρον συζεύγνυσιν.
But the inferior turns the proportion the opposite way, and couples diagonally.
δόξειε δʼ ἂν οὕτως ἐλαττοῦσθαι ὁ ὑπερέχων καὶ λειτουργία ἡ φιλία καὶ ἡ κοινωνία.
But in this way the superior would seem to be disadvantaged, and friendship and association would be a public service.
δεῖ ἄρα τινὶ ἑτέρῳ ἀνισάσαι καὶ ποιῆσαι ἀνάλογον.
Therefore, one must equalize by something else and make it proportional.
τοῦτο δʼ ἐστὶν ἡ τιμή, ὅπερ καὶ τῷ ἄρχοντι φύσει καὶ θεῷ πρὸς τὸ ἀρχόμενον.
And this is honor, which also belongs to the natural ruler and to God toward the subject.
δεῖ δὲ ἰσασθῆναι τὸ κέρδος πρὸς τὴν τιμήν.
And the gain must be equalized against the honor.