(by that superior) in virtue also.  In all the kinds of friendship now specified there is equality (VI.).  There are friendships where one party is superior, as father and son, older and younger, husband and wife, governor and governed.  In such cases there should be a proportionably greater love on the part of the inferior.  When the love on each side is proportioned to the merit of the party beloved, then we have a certain species of equality, which is an ingredient in friendship.  But equality in matters of friendship, is not quite the same as equality in matters of justice.  In matters of justice, equality proportioned to merit stands first—­equality between man and man (no account being taken of comparative merit) stands only second.  In friendship, the case is the reverse; the perfection of friendship is equal love between the friends towards each other; to have greater love on one side, by reason of and proportioned to superior merit, is friendship only of the second grade.  This will be evident if we reflect that extreme inequality renders friendship impossible—­as between private men and kings or gods.  Hence the friend can scarcely wish for his friend the maximum of good, to become a god; such extreme elevation would terminate the friendship.  Nor will he wish his friend to possess all the good; for every one wishes most for good to self (VII.).  The essence of friendship is to love rather than to be loved, as seen in mothers; but the generality of persons desire rather to be loved, which is akin to being honoured (although honour is partly sought as a sign of future favours).  By means of love, as already said, unequal friendships may be equalized.  Friendship with the good, is based on equality and similarity, neither party ever desiring base services.  Friendships for the useful are based on the contrariety of fulness and defect, as poor and rich, ignorant and knowing (VIII.).  Friendship is an incident of political society; men associating together for common ends, become friends.  Political justice becomes more binding when men are related by friendship.  The state itself is a community for the sake of advantage; the expedient to all is the just.  In the large society of the state, there are many inferior societies for business, and for pleasure:  friendship starts up in all (IX.).  There are three forms of Civil Government, with a characteristic declension or perversion of each:—­Monarchy passing into Despotism; Aristocracy into Oligarchy; Timocracy (based on wealth) into Democracy; parent and child typifies the first; husband and wife the second; brothers the third (X.).  The monarchial or paternal type has superiority on one side, and demands honour as well as love on the other.  In aristocracy, the relation is one of merit, and the greater love is given to the better.  In timocracy, and among brothers, there is equality; and hence the most frequent friendships.  There is no friendship towards a slave, as a slave, for, as such he is a mere animate tool (XL.).  In the