(It must be remembered, however, that the equal is not in the same case as regards Justice and Friendship: for in strict Justice the exactly proportioned equal ranks first, and the actual numerically equal ranks second, while in Friendship this is exactly reversed.) And that equality is thus requisite is plainly shown by the occurrence of a great difference of goodness or badness, or prosperity, or something else: for in this case, people are not any longer friends, nay they do not even feel that they ought to be. The clearest illustration is perhaps the case of the gods, because they are most superior in all good things. It is obvious too, in the case of kings, for they who are greatly their inferiors do not feel entitled to be friends to them; nor do people very insignificant to be friends to those of very high excellence or wisdom. Of course, in such cases it is out of the question to attempt to define up to what point they may continue friends: for you may remove many points of agreement and the Friendship last nevertheless; but when one of the parties is very far separated (as a god from men), it cannot continue any longer. This has given room for a doubt, whether friends do really wish to their friends the very highest goods, as that they may be gods: because, in case the wish were accomplished, they would no longer have them for friends, nor in fact would they have the good things they had, because friends are good things. If then it has been rightly said that a friend wishes to his friend good things for that friend’s sake, it must be understood that he is to remain such as he now is: that is to say, he will wish the greatest good to him of which as man he is capable: yet perhaps not all, because each man desires good for himself most of all.