way, they assert that they are the only people who are fit to be magistrates or judges, or orators, and that none of the bad are qualified for these tasks. Moreover, that they are free from all error, in consequence of their not being prone to any wrong actions. Also, that they are unconnected with injury, for that they never injure any one else, nor themselves. Also, that they are not pitiful, and that they never make allowance for any one; for that they do not relax the punishments appointed by law, since yielding, and pity, and mercifulness itself, never exist in any of their souls, so as to induce an affectation of kindness in respect of punishment; nor do they ever think any punishment too severe. Again, they say that the wise man never wonders at any of the things which appear extraordinary; as for instance, at the stories about Charon, or the ebbing of the tide, or the springs of hot water, or the bursting forth of flames. But, say they further, the wise man will not live in solitude; for he is by nature sociable and practical. Accordingly, he will take exercise for the sake of hardening and invigorating his body. And the wise man will pray, asking good things from the Gods, as Posidonius says in the first book of his treatise on Duties, and Hecaton says the same thing in the thirteenth book of his treatise on Extraordinary Things.
They also say, that friendship exists in the virtuous alone, on account of their resemblance to one another. And they describe friendship itself as a certain communion of the things which concern life, since we use our friends as ourselves. And they assert that a friend is desirable for his own sake, and that a number of friends is a good; and that among the wicked there is no such thing as friendship, and that no wicked man can have a friend.
Again, they say that all