We must then find some other limit. But I must first mention the sentiment which used to call forth Scipio's severest criticism. He often said that no one ever gave utterance to anything more diametrically opposed to the spirit of friendship than the author of the dictum, "You should love your friend with the consciousness that you may one day hate him." He could not be induced to believe that it was rightfully attributed to Bias, who was counted as one of the Seven Sages. It was the sentiment of some person with sinister motives or selfish ambition, or who regarded everything as it affected his own supremacy. How can a man be friends with another, if he thinks it possible that he may be his enemy? Why, it will follow that he must wish and desire his friend to commit as many mistakes as possible, that he may have all the more handles against him; and, conversely, that he must be annoyed, irritated, and jealous at the right actions or good fortune of his friends. This maxim, then, let it be whose it will, is the utter destruction of friendship. The true rule is to take such care in the selection of our friends as never to enter upon a friendship with a man whom we could under any circumstances come to hate. And even if we are unlucky in our choice, we must put up with it--according to Scipio--in preference to making calculations as to a future breach. 17. The real limit to be observed in friendship is this: the characters of two friends must be stainless. There must be complete harmony of interests, purpose, and aims, without exception. Then if the case arises of a friend's wish (not strictly right in itself) calling for support in a matter involving his life or reputation, we must make some concession from the straight path--on condition, that is to say, that extreme disgrace is not the consequence. Something must be conceded to friendship. And yet we must not be entirely careless of our reputation, nor regard the good opinion of our fellow-citizens as a weapon which we can afford to despise in conducting the business of our life, however lowering it may be to tout for it by flattery and smooth words. We must by no means abjure virtue, which secures us affection.