14. Since virtue attracts friendship, as I have said, if there shines forth any manifestation of virtue with which a mind similarly disposed can come into contact and union from such intercourse love must of necessity spring. For what is so absurd as to be charmed with many things that have no substantial worth, as with office, fame, architecture, dress, and genteel appearance, but not to be in any wise charmed by a mind endowed with virtue, and capable of either loving or--if I may use the word--re-loving? [Footnote: Latin, _redamare_, a word coined by Cicero, and used with the apology, _ut ita dicam_] Nothing indeed yields a richer revenue than kind affections, nothing gives more delight than the interchange of friendly cares and offices. Then if we add, as we rightly may, that there is nothing which so allures and attracts aught else to itself as the likeness of character does to friendship it will certainly be admitted that good men love good men and adopt them into fellowship as if united with them by kindred and by nature. By nature I say, for nothing is more craving or greedy of its like than nature. This, then as I think, is evident, Fannius and Scaevola that among the good toward the good there cannot but be mutual kind feeling and in this we have a fountain of friendship established by nature. But the same kind feeling extends to the community at large. For virtue is not unsympathetic, nor unserviceable, [Footnote: Latin, _immunis_, literally--without office.] nor proud. It is wont even to watch over the well-being of whole nations, and to give them the wisest counsel, which it would not do if it had no love for the people. Now those who maintain that friendships are formed from motives of utility annul, as it seems to me, the most endearing bond of friendship; for it is not so much benefit obtained through a friend as it is the very love of the friend that gives delight. What comes from a friend confers pleasure, only in case it bears tokens of his interest in us, and so far is it from the truth that friendships are cultivated from a sense of need, that those fully endowed with wealth and resources, especially with virtue, which is the surest safeguard, and thus in no need of friends, are the very persons who are the most generous and munificent. Indeed, I hardly know whether it may not be desirable that our friends should never have need of our services. Yet in the case of Scipio and myself, what room would there have been for the active exercise of my zeal in his behalf, had he never needed my counsel or help at home or in the field? In this instance, however, the service came after the friendship, not the friendship after the service.