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ens; enjoyment destroys it, as its object is fleshly and it is subject to satiety. Friendship, on the contrary, is enjoyed in the degree in which it is desired, nor does it spring up, become rooted, and grow, except by enjoyment as being of spiritual nature, and the soul being purified by the exercise of it. Subordinate to this perfect friendship, these ephemeral loves have in other days found lodging in me — not to speak of him^[1] who reveals this only too clearly in his verses. So these two passions have entered into me, known to each other, but never in rivalry, the first holding its course with a lofty and proud flight, and disdainfully beholding the other go its way far below.

As for marriage, besides that it is a bargain of which the entrance only is free, its continuance being constrained and compelled, resting upon other things than our will, — and a bargain, too, which is ordinarily entered into for other objects, — there happen in it innumerable foreign complications to be disentangled, sufficient to break the thread and trouble the course of a lively affection; whereas in friendship there are no dealings or transactions save with itself. Moreover, to speak truly, the usual capacity of women is not equal to the demands of the communion and intercourse which is the sustenance of that sacred bond; nor do their minds seem firm enough to sustain the pressure of so hard and so lasting a knot. But surely, save for that, if there could be formed such a free and voluntary connection, wherein not only should the souls have this perfect employment, but the bodies too should have their share in the alliance, (c) into which the whole man should enter, (a) it is certain that the friendship would be more full and more complete; but there has never yet been an instance of this sex reaching that point, (c) and by the common consent of the ancient schools this is denied. (a) And by our morals that other Greek license is justly abhorred; (c) which, moreover, from having necessarily, according to their custom, so great a disparity in age and difference in offices between the lovers, answered no better to the perfect union and harmony which in this we require. Quis est enim iste amor amicitia? Cur neque deformem adolescentem quisquam amat, neque