essay of friendship by francis bacon analysis

Of Friendship

Francis Bacon begins “Of Friendship” with an anthropological statement of Aristotle i.e “Whatsoever is delighted in solitude, is either a wild beast or a god.” It is humans’ nature that whenever they come across solitude, they act as wild beasts due to ‘natural and secret hatred’ and ‘aversation towards society’. There are however, examples of few men like ‘Epimenides the Candian,Numa the Roman, Empedocles the Sicilian, and Apollonius of Tyana’, all these men tried to sequester themselves for a higher conversation. Bacon calls their attempt ‘false and feign’ without supporting his argument, he leaves it to the reader’s evaluation to decide whether they were ‘false and feign’ or righteous in their pursuit. Bacon further demonstrates that solitude may also prevails in company; faces may be nothing more than ‘a gallery of pictures’; conversation may be ‘tinkling cymbal’ where there is no love. As a Latin saying clearly supports Bacon’s point, “Magna civitas, magna solitude”. Great cities are great solitudes.The reason behind this very statement is that in greater cities, friends are scattered and there is no fellowship. Bacon says it is the miserable solitude that compels a person to make friends and a person wills to want true friends without which the world is not other than a place of wilderness. In second paragraph of his essay, Bacon describes the utilitarian approach of friendship. He elaborates utility of a friend in life.

The Principal Fruit of Friendship:

In the same way, Bacon gives some more examples of Tiberius Caesar and Sejanus, Septimius Severus and Plautianus etc. All these men tasted a bitter fruit of friendship.

The First Fruit of Friendship:

The communication of a man’s self to his friend, works two contrary effects; first, it redoubles his joys and second, it cuts his griefs in halves. Because, there is no doubt when a person imparts his joys to his friends, he joys more than others. However, when he imparts his griefs, they become less. It is a fact that, bodies become healthier upon natural actions such as joy and happiness. Whereas, they are weakened and become dull on sad and violent impressions, same is the case with the mind.

The Second Fruit of Friendship:

The last fruit of friendship:, more from francis bacon.

Of Friendship By Francis Bacon Critical Analysis | Of Friendship Essay

Table of Contents

Introduction

            Of Friendship is the masterpiece essay nicely written by Francis Bacon who is popularly known as an eminent essayist, thinker, scholar, and philosopher in English literature. He belongs to the Elizabethan age. This essay was first published in 1612 was very brief. The present version published in  1625, is practically a new composition much longer than the original version. The essay was actually written at the request of Bacon’s intimate friend “Toby Matthew”.

About Francis Bacon

            Francis Bacon was one of the most remarkable men of Literature and is popularly known as the Father of English Literature Essays. Being an essayist, he wrote a galaxy of essays on different issues. His some world famous essays are – Of Studies, Of Love, Of Hatred, of Death, Of Truth, Of Philosophy, Of Ambition, Of Beauty, and Of Custom and Education.

Analysis Of “Of Friendship”

            Francis Bacon begins Of Friendship with an anthropological statement from Aristotle,

 “Whatsoever is delighted in Solitude,    is either a wild beast or a god.”

            Bacon posits that human nature demands company and social contact. Human beings and anyone who avoids such interactions is not doing justice to his natural state. Bacon does not criticize people who feel shy in a crowd and head for therefore seek isolation in the wild. Such people find great value in peace and it aids their mental processes to contemplate profound issues. Bacon points to philosophers like Epimenides the Canadian, Numa the Roman, Empedocles the Sicilian, and Apollonius of Tyana, who postulated theories unique to their age and contemporaries.

            Bacon attempts to differentiate between kinship and the general crowd. For him, there is a big difference between strangers of society and known friends.

“A Person can feel lonely in a crowd too.”

            Bacon uses a Latin adage which means that a big city is filled with great solitude. In a large city, people are separated and encamped in distinct areas that are difficult to bring closer together.

            These long distances cause separation between friends and relatives. Therefore, for cultivating friendship a small city or town is more conducive. In smaller towns, people live closer by and mingle a lot more regularly. Thus, these small cities have strong and united communities.

            According to Bacon, friendship demands the involvement of passions and feelings. They form the foundation of any friendship. Emotions are the threads that bind the hearts together.

A Cure For Ailing Heats

            Bacon points to the ailments of the heart that it suffers if it stops or in suffocate. A healthy heart required vigor and the same is provided by an intimate and friendly conversation with one’s pals. Patients take medicines for the liver spleen, lungs, brain, etc, but for the issues of hearts, the love and affection of a friend is the best cure.

Friendship Can be Bought

            The elite of society like kings and leaders are really adept at making friends. They understand the value of friendly ties with worthy people. The rich and the powerful often try to buy friendships with noble and influential people through gifts, badges of reverence, and their wealth, but such friends lack emotional attachment with their patron or benefactors.

History Teaches the Toughest

            Now Bacon comments on some of his theoretical examples. He says the Roman ruler Sylla gave Pompey the moniker of Great. However, Pompey divided Sylla as the setting sun while calling himself the rising sun of Roman Power.

            Similarly, Decimus Brutus gained Julius Ceasar’s friendship and became his most trusted advisor. His blind trust in Brutus caused Caesar’s final downfall.

            Bacon also gives the example of Agrippa and Augustus, Tiberius and Sejanus, Septimus Servers, and Plautianus.

            In this essay, Bacon addresses

Three fruits of Friendship

The first fruits of friendship.

                        The Communication of a man’s self to his friend works two contrary effects, first, it redoubles his joy and second, it cuts his grief in halves. Because there is no doubt when a person imparts his joy to his friends, he joys more than others. However, when he imparts his grief, they become less. It is a fact that bodies become healthier upon natural actions such as joy and happiness.

The Second Fruit of Friendship

                        As the first fruit is for affection, the second fruit is for the understanding of things from different perspectives. Moreover, a friend is undoubtedly, a witty counselor. Sharing one’s problems with a friend is far more fruitful than a day’s meditation. A friend’s counsel always works when a person himself is not clear with his thoughts.

The Last and Third Fruit of Friendship

            The first two fruits help for peace in the affections and support of the judgment. The last fruit is like a pomegranate, full of many kernels. It helps in several ways and has manifold fruits in itself. There are many things that a man cannot do himself, and then a friend is an appropriate alternative.

            Thus, Of Friends bring a lot of ease in such difficult situations and helps break barriers of communication. Francis Bacon ends the essay by condemning an unsociable man without friends as an aloof being not fit to belong to society.

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Of Friendship Essay | Summary by Francis Bacon

Table of Contents

Introduction

The essay Of Friendship by Francis Bacon celebrated the intimacy between friends which is subjected to both prosperity and adversity without succumbing to the clouds of doubt and jealousy. The essay was written on the request of his friend Toby Matthew.

Human need for company

Bacon introduces the text with thoughts of Aristotle on companionship. He posits that human nature demands company and social contact . Isolation and solitude are traits of either wild beast or heavenly god.

Human beings require other human beings and anyone who avoids such interaction is not doing justice to his natural state. Bacon does not criticize people who feel shy in a crowd and head for therefore seek isolation in the wild.

Such people find great value in peace and it aids their mental processes to contemplate of profound issues. Through their extensive analysis, they journey on a path of self-discovery. Such hermits search for truth and knowledge in continued social sequestration.

Their works are of immense philosophical wealth. Even several spiritual men find great benefit and progress through prolonged abstention from public life. Therefore, voluntary retreat from society can have positive consequences too.

Bacon attempts to differentiate between kinship and general crowd. For him, there is a big difference between strangers of society and known friends.  A person can feel lonely in a crowd too . People may become transient glimpses which are lost if a person does not interact with them.

If a person does not feel passionate or interested in a conversation then it becomes an exercise in futile monologues and is similar in meaning to the undecipherable notes of musical instruments like cymbals.

Bacon uses a Latin adage which means that a big city is filled with great solitude. In a large city, people are separated and encamped in distinct areas that are difficult to bring closer together.

According to Bacon, a friendship demands the involvement of passions and feelings. They form the foundation of any friendship. Emotions are the threads that bind the hearts together.

A cure for ailing hearts

Bacon points to the ailments of the heart that it suffers if it stops or is suffocated. A healthy heart required vigour and the same is provided by an intimate and friendly conversation with one’s pals.

Patients take medicines like sarza for the liver, steel for the spleen, flowers of sulphur for the lungs, castoreum for the brain etc, but for the issues of the heart, the love and affection of a friend is the best cure.

Friendship can be bought

Friendship requires a quantum of parity if not equality. Therefore, the massive chasm between the king and his subjects cannot be bridged that easily.

Even if the princes admire certain ordinary individuals they find it difficult to befriend them. The only solution is to elevate such individuals so that they come nearer to the monarch in terms of power and influence.

Bacon tells us that the Romans had a special name for such individuals, ‘ participes curarum ’ meaning people who share one’s fears, doubts and worries.

This practice and ploy of befriending individuals have been prevalent throughout history, from able and proud monarchs to weak and cloying rulers.

The empowered elite has used their political wits and acumen to enlist such friends at par with the ranks of nobility and governance.

History teaches the toughest lessons

His blind trust in Brutus caused Caesar’s final downfall . Ceaser, fearing a calamity owing to his wife Calpurnia’s bloodied nightmare, had decided to dissolve the Senate.

When Augustus decided to marry his daughter Julia, his counsellor Maecenas suggested marrying her to Agrippa.  According to Maecenas Agrippa was the best man for her and in the emperor decided otherwise, Agrippa had to be killed.

Their friendship was considered as venerated as a goddess. Even an altar was attributed to their companionship by the Senate.

Bacon then praised the friendship between Septimus Severus and Plautianus. Septimus’s son and Plautianus’ daughter were married against Plautianus’s wishes.

A valuable blueprint

Every decision they made was strategic and careful and not impulsive or emotional. However, it was their longing for friendship that made them gush in praise of their friends.

Even with all the power in the world, luxuries of life, doting families, they were dependent on the whims of their friends. In the end, these favoured individuals became their nemesis and cause for their demise.

He says that in their last years both of them became reclusive and isolated themselves from others. They grew suspicious of everyone and were afraid of divulging any information that could bring their empires to a collapse.

Two sides of a coin

Becoming intimate and excessively dependent on a friend can be a double-edged sword . It can help unburden the baggage of the heart and weight of worries. But on the flipside, it can all be just an illusion of comfort.

Personal bonds can have an embalming impact that enhances one’s quality of life, strengthens mental prowess and. They provide cover in the midst of a storm. Friendship is like the glorious sunlight after that turbulent storm has passed over the horizon.

But when a person does not have clarity of thoughts and emotions or biases cloud his/her judgment, a friend can be a sounding board or even an enlightened perspective. This can be more productive than hours of contemplative meditation in isolation.

He quotes Themistocles who thought speech can be appreciated only if heard . It was similar to the rich textiles of Arras that needed to be seen to be appreciated and admired for their beauty and craftsmanship.

Self vs others

Bacon sage advice from well-meaning friends often leads to desirable consequences. Sometimes intuition, instincts, and emotions can tint and obfuscate one’s own judgment.

Our inherent biases can create complexities that can be eased by wise friends. Bacon points at Heraclitus who considered such invaluable advice as ‘ dry and pure light ’ enlightening and comforting.

Notwithstanding that one should be aware of one’s own limitations of value judgment. It is very rare that men are adequately self-critical and inherent weakness should not cause us to reject the sound advice of able and well-intentioned men.

History is replete with examples of powerful men who committed the biggest of blunders and damaged their name and position only for a want of some good advice from good friends.

Similarly, a gambler thinks he sees better than the onlookers or a gun can be fired as efficiently from a rest as from the arm. These musings reflect an arrogant and conceited mind which can lead to dire consequences for the individual.

However, there could be an element of envy or complacency on the part of anyone advisor if there are multiple advisors. Only loyal and principled advisor the intention behind the advice remains questionable.

Bacon says that every counsellor is limited by his own ability to analyze and study the matter , even if he intends well. Therefore, there always exists a risk that the outcome of such advice is undesirable.

To conclude

Multiple counsellors might lead to multiple and often conflicting paths be.  The two main advantages of friendship are emotional support and good advice .

Bacon enlists the third benefit too. He explains it in terms of the pomegranate fruit. He says that a good friend has many parts for different occasions just like the many kernels inside the pomegranate.

Bacon feels that a loyal and self-sacrificing friend is a friend not just for life but even in death . A true friend will honour is departed friend’s wishes and take care of his responsibilities like taking care of his family, finish all the unfinished things like repayment of debts etc.

Another advantage is of the delegation of authority . At any given point of time, a friend can fill in for any person. Be it running a business or defending the house or safekeeping secrets, a loyal friend is a true blessing.

Bacon feels that when someone is trying to convince others of his value and qualities, he tends to be consumed with haughtiness and thus is easily ridiculed by them. On the other hand, sometimes people become too self-aware and shy and find it difficult to praise themselves.

Thus, friends bring a lot easy in such difficult situations and help break barriers of communication . Bacon ends the essay condemning an unsociable man without friends as an aloof being not fit to belong to society.

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Of Friendship by Francis Bacon: Summary, Line by Line Explanation

This blog post offers a thorough explanation of the essay “Of Friendship” by Francis Bacon. You will find a summary, line-by-line explanation, and the main theme of the essay, all explained in simple language.

Table of Contents

Of Friendship Summary

Francis Bacon’s “ Of Friendship ” discusses the three fruits of friendship. Bacon argues that humans inherently need companionship. Those who avoid it are more like beasts than like humans. Kings and monarchs highly value friendship. They often elevate a subordinate nearly to their status to form a bond, sometimes at the cost of their power.

The first fruit of friendship is the emotional support friendship provides. Friendship is fruitful because it offers companionship for the ailing heart. It can relieve the emotional burdens of a troubled mind, similar to how a remedy can treat a physical disease.

The next advantage is that friendship plays a critical role in problem-solving. A conversation with a true friend can remove confusion and bring clarity of thought.

A friend guides on both moral and business-related matters. However, everyone is not trustworthy. Bacon indirectly cautions readers to choose their companion carefully.

The last benefit is the holistic support a friend can offer. A friend can complete tasks that another leaves unfinished. He can also aid in accomplishing tasks that to tackle alone.

Line by Line Explanation

A discourse on solitude.

Francis Bacon begins the essay with a quote from Aristotle’s Politics (Book I, Chapter 2), “Whosoever is delighted in solitude is either a wild beast or a god” (Bacon 138).

Aristotle masterfully combines truth and untruth in one statement.

A person’s natural and secret dislike for society reflects a beast-like trait. We often observe many animals prefer isolation over groups.

However, some animals prefer to live in groups. Therefore, the comparison accurately is limited to those specific animals that avoid groups and live alone.

Contrastingly, Aristotle’s statement is untrue because living in solitude does not elevate one to the status of a god. It is true when one seeks isolation, not for the pleasure of solitude but for spiritual enlightenment.

It is a fact that not every solitude seeker seeks truth. Bacon justifies this by referencing pretentious truth-seekers such as Epimenides, Numa, Empedocles, and Apollonius.

Epimenides, the Cretan, was a Greek poet in the 7th or 6th century BC. He is “said to have fallen asleep in a cave and slept there for fifty-seven years without waking” (Pitcher 138n4).

Numa, the second king of Rome, “claimed that the goddess Egeria had taught him legislation in a grove near Rome” (Pitcher 138n5).

Empedocles, a Greek philosopher of the 5th century B. C., disappears suddenly to prove to others that he is a god. In reality, he throws himself into the flames of Mount Etna in Sicily (Pitcher 138n6).

Apollonius of Tyana was a magician of the first century, and some believed he rose from the dead.

These stories about historical people show they did neither truly understand solitude nor wanted to be truly enlightened.

Unlike them, the ancient hermits and holy fathers adopted solitude for profound philosophical discourse or enlightenment. Discussing solitude further, Bacon differentiates between physical proximity and emotional isolation.

One can feel isolated even amidst a crowd. The faces may appear as “a gallery of pictures” (138), and conversations could resemble the sound of a “tinkling cymbal” (138) in the absence of companionship.

Bacon remarks that physical presence or conversation, without an emotional bond, does not lessen loneliness. Bacon cites a quote from Erasmus’s Adages to explain his point, “Magna civitas, magna solitudo” (138). It means “A great city is a great solitude” (Pitcher 138n10).

One can feel lonely in a big city where people live closely together. However, friends in cities often live in distance compared to friends in a village or town. Finding companionship among a sea of unknown faces can be challenging. The bigger the city, the more intense the loneliness can become.

Based on the discussion, Bacon argues that true solitude is not the mere absence of people but the absence of meaningful connections. One can be lonely even in a city, but it does not make one god.

Why Does Man Need Company?

The inherent feeling of loneliness and the need for companionship drive individuals to seek friendship.

From an evolutionary perspective, staying close to others served as a defense mechanism against external threats. Thus, we have inherited this desire genetically.

Life can be unbearable, and the world may seem empty like a desert without friends. Nevertheless, if someone stays alone, they are more like a beast than a human.

The First Fruit of Friendship

Friendship offers some benefits. Bacon discusses three of them in his essay.

First, friendship is “the ease and discharge of the fullness and swellings of the heart” (139). It implies that a friend can offer relief for emotions like sadness, anger, and anxiety.

Bacon refers to a surgeon to differentiate between physical and mental health. A surgeon uses various substances for medical conditions like liver surgery.

For example, he uses sarsaparilla (Pitcher 139n12) to open the liver, steel or iron (Pitcher 139n13) to open the spleen, purified sulfur (Pitcher 139n14) for the lungs, and castoreum (Pitcher 139n15) for the brain.

Contradictorily, medicine or doctor is of no use for an ailing heart. Only a true friend can relieve one’s emotional burdens.

One needs a trustworthy friend with whom one can share grief, joys, fears, hopes, and everything that lies in the heart.

Unlike a surgeon who restores the body, a friend heals the heart with emotional empathy and understanding.

Addison also shares a similar view in his essay “ Friendship ”. He comments that a person freely shares all his feelings and thoughts about people and things and “exposes his whole soul” to his friend in a conversation between two close friends (Addison).

Friendships of Notable Figures

Kings and monarchs recognized the importance of friendship. So, they valued friendship. Forming friendships with an ordinary man was challenging because of their status.

Therefore, they raised a subordinate to their level who was almost an equal to them. Sometimes, they shared their heart with their company at the risk of their safety and power.

In Roman, these people were called “participes curarum” (139) or partners in their care. The favorites cared for and counseled the royal subjects in their time of need. As a result, their relationship intensified.

It is notable that not only did the weak and emotional princes, but the wise and headstrong rulers also sought companionship. They called their subordinates friend and allowed others to address them in the same way.

Their relationship was similar to that between two men in private relationship. It demonstrates that they valued personal connections just like anyone else.

However, such friendships often turned out unfruitful to them. Unlike other essays, “ Of Love ”, “ Of Truth ”, “ Of Marriage and Single Life ” and “ Of Studies ”, this essay does not follow brevity. Bacon gives sufficient examples to elaborate the consequence of choosing a wrong friend.

For instance, Sulla honored General Pompey by entitling him “the Great” (139). Pompey claimed to be stronger than Sulla, which enraged Sulla. Pompey insulted the Roman dictator by saying that men adored the sun rising more than the sun setting.

The second example is about Julius Caesar and Decimus Brutus. Caesar loved Decimus Brutus so much that he had willed to make Brutus his heir after his nephew. However, Brutus betrayed Caesarand killed him.

Caesar ignored warnings from his wife, Calpurnia, about his impending death. Instead, he listened to Brutus when he advised Caesar not to dismiss the senate till she saw another dream.

Brutus’s influence over Caesar was so strong that Antonius labeled him a “venefica,” or witch in a letter (140).

Similarly, Augustus placed poor Agrippa on a pedestal. He made Agrippa so powerful that it was impossible to take his power back.

When considering his daughter Julia’s marriage, Maecenas advised Augustus to either make Agrippa his son-in-law or kill him. It exemplifies the irreversible nature of such close bonds.

Tiberius expressed his trust in Sejanus in a letter, “Haec pro amicitia nostra non occultavi” (140). It means, “Out of regard for our friendship, I have not concealed these things” (Pitcher 140n25).

Septimus Severus forced his eldest son to marry the daughter of Plautianus to strengthen their bond. Septimus often supported Plautianus, even when Plautianus mistreated Septimus’s son.

Septimus wrote to the Senate in a letter, “I love the man so well, as I wish he may over-live me” (140).

Bacon differentiates the behavior of the historical figures with Trajan or Marcus Aurelius, who were known for their goodness. If these rulers were like them, one might think they acted out of pure goodness. Instead, a desperate need for companionship drove their actions, a need that even their power and family could not satisfy.

They all had wives, sons, and nephews, yet none of their family could fill the void they felt within themselves.

Concerning the consequences of choosing a wrong company, Addison also advises in his essay “Friendship” in the following words,

“If thou wouldest get a friend, prove him first, and be not hasty to credit him; for some man is a friend for his own occasion, and will not abide in the day of thy trouble” (Addison).

Both authors emphasized the importance of wise selection in friendship.

It brings us to the question: Is sharing one’s heart with others wrong? Certainly not, but one must differentiate between good and bad friends.

Philippe de Commines, a French historian, observed that his first master, Duke Charles the Hardy, never shared his secrets with anyone, especially the dark ones. As Duke Charles became older, his nature of keeping secrets began to affect his mental health.

Likewise, his second master, Lewis the Eleventh, was also reluctant to share his worries, and it too caused him distress.

In this context, Bacon cites a saying of Pythagoras, “Cor ne edito” (141). It means “Eat not the heart” (141). People who do not have friends to share their thoughts with are harming themselves internally.

Enhancement of Happiness and Mitigation of Grief

Sharing increases joy during happiness and reduces sorrow in grief. When one shares his joys with his friend, he feels happier than his friend. During distress, one feels less burdened.

Joseph Addison echoes the same view in his essay “Friendship”: “Tully was the first who observed, that friendship improves happiness and abates misery, by the doubling of our joy and dividing of our grief” (Addison)

Addison notes Marcus Tullius Cicero first observed that friendship enhances happiness and lessens suffering.

Sharing with a friend positively affects the mind, doing opposite functions, but always works. It is similar to how alchemists believed their stone could have different effects, but always help the body.

Being together strengthens and nourishes natural actions while it also softens harsh impacts. We can also notice another example in nature.

Trees grow closely together in a forest. Their intertwined roots help younger or weaker trees grow by giving them protection and nutrients. They also make themselves resilient against adverse weather. Their collective strength makes the impact of harsh weather less severe on any single tree.

Similarly, in friendships, people help each other deal with life’s challenges. During hard times, the support one receives from the other reduces the stress and makes it manageable.

Second Fruit of Friendship                               

The second benefit is a friend calms emotions and clarifies thoughts of the other during difficult times.

Articulating thoughts before a friend makes it easy to understand. A Friend removes all the confusion like the sun removes darkness. Therefore, an hour of discussion with a friend makes one wiser than contemplating by oneself the whole day.

Themistocles told the king of Persia that speaking unfolds thoughts like a tapestry. It reveals the detailed images inside, whereas keeping thoughts inside is like leaving the tapestry folded up with its designs hidden.

Even without taking advice from a friend, one can understand oneself by expressing thoughts. It also sharpens thinking, similar to how a stone sharpens a blade without cutting itself.

Therefore, it is better to convey one’s thoughts with even an inanimate object like a statue or painting than to keep them all to oneself.

Bacon stresses the importance of receiving good advice. He cites a statement of Greek philosopher Heraclitus, “Dry light is ever the best” (142). Heraclitus compares advice from a friend with the dry light of the sun.

Guidance from a friend is more suitable and unbiased than decisions made by personal judgment. Advice of a friend is far better than self-suggestion.

Self-flattering image and habitual thinking patterns rarely allow one to think of oneself critically. They influence one’s decisions.

Therefore, the best way to counteract self-flattery is honest advice of a friend. A genuine friend critically judges and points out the flaws of the other, similar to what Krishna did to Arjuna.

Personal and Professional Advice

A friend can offer counsel in two aspects: manner and business. The former is personal and the latter is professional.

‘Manner’ refers to personal behavior, the moral and ethical aspects of one’s character. While assessing one’s manners, the counsel of a friend is the best approach.

Criticizing oneself can sometimes be harsh. Reading moral books can also be ineffective as they may be irrelevant. One’s problems do not always fit another’s different experience. So, the best way to keep one’s character intact is to listen to a friend’s honest warnings.

People of high positions often make big mistakes for the lack of good guidance. Their actions can cause harm to both their reputation and wealth.

St. James says they resemble people who look in a mirror and forget what they look like. In such a situation, a friend’s crucial advice can point out their mistake which they might ignore.

Professional Support

Some people have a misconception that they can handle challenges alone. For instance, one thinks one can see as much as two can. A gamester can see more than an observer.

An angry man believes he is as wise as he has said over the twenty-four letters. On Bacon’s day, people regarded the alphabet “‘i’ and ‘j’ like ‘u’ and ‘v’ as the same letter.” (Pitcher 143n52). One might also think one can shoot with a musket from the arm as accurately as from a rest.

Such beliefs of being self-sufficient often lead to the downfall of a business. So, getting good advice is what solves professional problems.

Be Cautious When Seeking Help

One must choose the right person for guidance cautiously. There are mainly two risks involved.

First, one might not get honest guidance unless the counselor is one’s close friend. The pieces of advice are mostly bent to serve the adviser’s goals.

Second, a mentor might share advice with a good intention but turn out to be harmful. It is similar to that of a physician who knows the cure for the disease but does not understand the patient’s overall body.

Though the physician might fix one problem, it leads to another issue. Without the proper diagnosis of the body, he may harm the patient more than doing good, or in the worst-case scenario, he might kill the patient.

Therefore, a friend who is familiar with one’s situation and knows one’s strengths and weaknesses is the ideal counselor for both personal and professional issues. Others are not worthy because of their selfish interests.

Montaigne opines regarding this in “ On Friendship ” that when friendships are made and kept for reasons like “pleasure, profit, public or private interest”, they are not noble (Montaigne).

Therefore, sometimes asking none for help is better than getting advice from different people about different professional problems.

Third Fruit of Friendship

The third benefit of friendship is that it is like a pomegranate. One can not possibly finish all tasks on their own in a lifetime. Like a pomegranate that has various kernels, a friend offers diverse roles in a person’s life.

Sometimes, people have wishes to fulfill before passing away, such as witnessing their child’s success or completing a project. Unfortunately, many leave this world with many unfulfilled dreams behind.

In such instances, a friend can take on such responsibility and ensure the fulfillment of wishes. It is akin to granting a second chance at life.

Moreover, one can manage work only to a certain extent because of the confinement to one location. However, one can work simultaneously on multiple works with a friend’s assistance.

Thus, the saying “a friend is another himself” may not fully encapsulate the value of friendship.

There are instances where one might not comfortably express thoughts or do specific actions by oneself, but a friend can do these things on behalf of the other.

Discussing one’s achievements can sound boastful, and seeking help may be difficult for some. Yet, when a friend praises another’s accomplishments or requests help on another’s behalf, it sounds sincere.

Each of these roles demands a distinct approach to communication.

A man has various roles, such as being a parent, a spouse, or a rival. He must talk to each of them in specific ways. In friendship, both individuals can talk to suit any situation without concerning for particular role.

Thus, friendship indeed offers a multitude of benefits in life.

I'm a PhD research scholar & MPhil degree holder from DU, Assam and also a budding blogger. I have cracked CBSE NET (July 2018), NE-SLET (July 2018), and UGC-NTA-NET (June 2019).

10 Comments

The explanation was so useful for my exam.

Winslet, I’m so glad to hear that my explanation was helpful! I hope you did well on your exam. 😊😊😊

Very helpful Anuj. You are Anuj ( little brother) but in wisdom elder 😊💜💜

Thank you so much, brother, for your kind words! 😊🙏💜

This was perfect. Thanks

You are welcome Amna 🤗🤗🤗

This whole article helped me a lot to understand the entire essay. Thank you sir.

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It’s amazing, concise and as simple as possible. I am extremely grateful to you for your charity of wisdom!

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Francis Bacon on Friendship

By maria popova.

A principal fruit of friendship, is the ease and discharge of the fulness and swellings of the heart, which passions of all kinds do cause and induce. We know diseases of stoppings, and suffocations, are the most dangerous in the body; and it is not much otherwise in the mind; you may take sarza to open the liver, steel to open the spleen, flowers of sulphur for the lungs, castoreum for the brain; but no receipt openeth the heart, but a true friend; to whom you may impart griefs, joys, fears, hopes, suspicions, counsels, and whatsoever lieth upon the heart to oppress it, in a kind of civil shrift or confession.

He then explores the second fruit of friendship:

The second fruit of friendship, is healthful and sovereign for the understanding, as the first is for the affections. For friendship maketh indeed a fair day in the affections, from storm and tempests; but it maketh daylight in the understanding, out of darkness, and confusion of thoughts. Neither is this to be understood only of faithful counsel, which a man receiveth from his friend; but before you come to that, certain it is, that whosoever hath his mind fraught with many thoughts, his wits and understanding do clarify and break up, in the communicating and discoursing with another; he tosseth his thoughts more easily; he marshalleth them more orderly, he seeth how they look when they are turned into words: finally, he waxeth wiser than himself; and that more by an hour’s discourse, than by a day’s meditation.

To this he adds a chief benefit of a friend — the capacity to neutralize our astounding gift for rationalization through wise counsel:

Add now, to make this second fruit of friendship complete, that other point, which lieth more open, and falleth within vulgar observation; which is faithful counsel from a friend. Heraclitus saith well in one of his enigmas, Dry light is ever the best. And certain it is, that the light that a man receiveth by counsel from another, is drier and purer, than that which cometh from his own understanding and judgment; which is ever infused, and drenched, in his affections and customs. So as there is as much difference between the counsel, that a friend giveth, and that a man giveth himself, as there is between the counsel of a friend, and of a flatterer. For there is no such flatterer as is a man’s self; and there is no such remedy against flattery of a man’s self, as the liberty of a friend. Counsel is of two sorts: the one concerning manners, the other concerning business. For the first, the best preservative to keep the mind in health, is the faithful admonition of a friend. The calling of a man’s self to a strict account, is a medicine, sometime too piercing and corrosive. Reading good books of morality, is a little flat and dead. Observing our faults in others, is sometimes improper for our case. But the best receipt (best, I say, to work, and best to take) is the admonition of a friend. It is a strange thing to behold, what gross errors and extreme absurdities many (especially of the greater sort) do commit, for want of a friend to tell them of them; to the great damage both of their fame and fortune: for, as St. James saith, they are as men that look sometimes into a glass, and presently forget their own shape and favor. As for business, a man may think, if he win, that two eyes see no more than one; or that a gamester seeth always more than a looker-on; or that a man in anger, is as wise as he that hath said over the four and twenty letters; or that a musket may be shot off as well upon the arm, as upon a rest; and such other fond and high imaginations, to think himself all in all. But when all is done, the help of good counsel, is that which setteth business straight. And if any man think that he will take counsel, but it shall be by pieces; asking counsel in one business, of one man, and in another business, of another man; it is well (that is to say, better, perhaps, than if he asked none at all); but he runneth two dangers: one, that he shall not be faithfully counselled; for it is a rare thing, except it be from a perfect and entire friend, to have counsel given, but such as shall be bowed and crooked to some ends, which he hath, that giveth it. The other, that he shall have counsel given, hurtful and unsafe (though with good meaning), and mixed partly of mischief and partly of remedy; even as if you would call a physician, that is thought good for the cure of the disease you complain of, but is unacquainted with your body; and therefore may put you in way for a present cure, but overthroweth your health in some other kind; and so cure the disease, and kill the patient. But a friend that is wholly acquainted with a man’s estate, will beware, by furthering any present business, how he dasheth upon other inconvenience. And therefore rest not upon scattered counsels; they will rather distract and mislead, than settle and direct.

Complete Essays is a timeless treasure in its entirety, covering such human essentials as love, anger, justice, revenge, ambition, and more.

Complement with C.S. Lewis on true friendship , Emerson on its two essential criteria , and Aristotle on the art of human bonds .

— Published January 15, 2013 — https://www.themarginalian.org/2013/01/15/francis-bacon-on-friendship/ —

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Of Friendship by Francis Bacon

IT had been hard for him that spake 1 it to have put more truth and untruth together in few words, than in that speech, Whatsoever is delighted in solitude is either a wild beast or a god. For it is most true that a natural and secret hatred and aversation towards society in any man, hath somewhat of the savage beast; but it is most untrue that it should have any character at all of the divine nature; except it proceed, not out of a pleasure in soltitude, but out of a love and desire to sequester a man’s self for a higher conversation: 2 such as is found to have been falsely and feignedly in some of the heathen; as Epimenides the Candian, Numa the Roman, Empedocles the Sicilian, and Apollonius of Tyana; and truly and really in divers of the ancient hermits and holy fathers of the church. But little do men perceive what solitude is, and how far it extendeth. For a crowd is not company; and faces are but a gallery of pictures; and talk but a tinkling cymbal, where there is no love. The Latin adage meeteth with it a little: Magna civitas, magna solitudo [A great town is a great solitude]; because in a great town friends are scattered; so that there is not that fellowship, for the most part, which is in less neighborhoods. But we may go further, and affirm most truly that it is a mere and miserable solitude to want true friends; without which the world is but a wilderness; and even in this sense also of solitude, whosoever in the frame of his nature and affections is unfit for friendship, he taketh it of the beast, and not from humanity. 1 A principal fruit of friendship is the ease and discharge of the fulness and swellings of the heart, which passions of all kinds do cause and induce. We know diseases of stoppings and suffocations are the most dangerous in the body; and it is not much otherwise in the mind; you may take sarza 3 to open the liver, steel to open the spleen, flowers of sulphur for the lungs, castoreum for the brain; but no receipt openeth the heart, but a true friend; to whom you may impart griefs, joys, fears, hopes, suspicions, counsels, and whatsoever lieth upon the heart to oppress it, in a kind of civil shrift or confession. 2 It is a strange thing to observe how high a rate great kings and monarchs do set upon this fruit of friendship whereof we speak: so great, as they purchase it many times at the hazard of their own safety and greatness. For princes, in regard of the distance of their fortune from that of their subjects and servants, cannot gather this fruit, except (to make themselves capable thereof) they raise some persons to be as it were companions and almost equals to themselves, which many times sorteth to inconvenience. The modern languages give unto such persons the name of favorites, or privadoes; as if it were matter of grace, or conversation. But the Roman name attaineth the true use and cause thereof, naming them participes curarum [partners of cares]; for it is that which tieth the knot. And we see plainly that this hath been done, not by weak and passionate princes only, but by the wisest and most politic that ever reigned; who have oftentimes joined to themselves some of their servants; whom both themselves have called friends, and allowed others likewise to call them in the same manner; using the word which is received between private men. 3 L. Sylla, when he commanded Rome, raised Pompey (after surnamed the Great) to that height, that Pompey vaunted himself for Sylla’s over-match. For when he had carried the consulship for a friend of his, against the pursuit of Sylla, and that Sylla did a little resent thereat, and began to speak great, Pompey turned upon him again, and in effect bade him be quiet; for that more men adored the sun rising than the sun setting. With Julius Cæsar, Decimus Brutus had obtained that interest, as he set him down in his testament for heir in remainder after his nephew. And this was the man that had power with him to draw him forth to his death. For when Cæsar would have discharged the senate, in regard of some ill presages, and specially a dream of Calpurnia; this man lifted him gently by the arm out of his chair, telling him he hoped he would not dismiss the senate till his wife had dreamt a better dream. And it seemeth his favor was so great, as Antonius, in a letter which is recited verbatim in one of Cicero’s Philippics, calleth him venefica, witch; as if he had enchanted Cæsar. Augustus raised Agrippa (though of mean birth) to that height, as when he consulted with Mæcenas about the marriage of his daughter Julia, Mæcenas took the liberty to tell him, that he must either marry his daughter to Agrippa, or take away his life; there was no third way, he had made him so great. With Tiberius Cæsar, Sejanus had ascended to that height, as they two were termed and reckoned as a pair of friends. Tiberius in a letter to him saith, Hæc pro amicitiâ nostrâ non occultavi [These things, as our friendship required, I have not concealed from you]; and the whole senate dedicated an altar to Friendship, as to a goddess, in respect of the great dearness of friendship between them two. The like or more was between Septimius Severus and Plautianus. For he forced his eldest son to marry the daughter of Plautianus; and would often maintain Plautianus in doing affronts to his son; and did write also in a letter to the senate, by these words: I love the man so well, as I wish he may over-live me. Now if these princes had been as a Trajan or a Marcus Aurelius, a man might have thought that this had proceeded of an abundant goodness of nature; but being men so wise, of such strength and severity of mind, and so extreme lovers of themselves, as all these were, it proveth most plainly that they found their own felicity (though as great as ever happened to mortal men) but as an half piece, 4 except they mought have a friend to make it entire; and yet, which is more, they were princes that had wives, sons, nephews; and yet all these could not supply the comfort of friendship. 4 It is not to be forgotten what Comineus observeth of his first master, Duke Charles the Hardy; namely, that he would communicate his secrets with none; and least off all, those secrets which troubled him most. Whereupon he goeth on and saith that towards his latter time that closeness 5 did impair and a little perish his understanding. Surely Comineus mought have made the same judgment also, if it had pleased him, of his second master, Lewis the Eleventh, whose closeness was indeed his tormentor. The parable 6 of Pythagoras is dark, but true; Cor ne edito; Eat not the heart. Certainly, if a man would give it a hard phrase, those that want friends to open themselves unto are cannibals of their own hearts. But one thing is most admirable (wherewith I will conclude this first fruit of friendship), which is, that this communicating of a man’s self to his friend works two contrary effects; for it redoubleth joys, and cutteth griefs in halves. For there is no man that imparteth his joys to his friend, but he joyeth the more; and no man that imparteth his griefs to his friend, but he grieveth the less. So that it is in truth of operation upon a man’s mind, of like virtue as the alchemists use to attribute to their stone 7 for man’s body; that it worketh all contrary effects, but still to the good and benefit of nature. But yet without praying in aid of alchemists, there is a manifest image of this in the ordinary course of nature. For in bodies, union strengthened and cherisheth any natural action; and on the other side weakeneth and dulleth any violent impression: and even so it is of minds. 5 The second fruit of friendship is healthful and sovereign for the understanding, as the first is for the affections. For friendship maketh indeed a fair day in the affections, from storm and tempests; but it maketh daylight in the understanding, out of darkness and confusion of thoughts. Neither is this to be understood only of faithful counsel, which a man receiveth from his friend; but before you come to that, certain it is that whosoever hath his mind fraught with many thoughts, his wits and understanding do clarify and break up, in the communicating and discoursing with another; he tosseth his thoughts more easily; he marshalleth them more orderly; he seeth how they look when they are turned into words: finally, he waxeth wiser than himself; and that more by an hour’s discourse than by a day’s meditation. It was well said by Themistocles to the king of Persia, That speech was like cloth of Arras, opened and put abroad; whereby the imagery doth appear in figure; 8 whereas in thoughts they lie but as in packs. Neither is this second fruit of friendship, in opening the understanding, restrained only to such friends as are able to give a man counsel; (they indeed are best;) but even without that, a man learneth of himself, and bringeth his own thoughts to light, and whetteth his wits as against a stone, which itself cuts not. In a word, a man were better relate himself to a statua or picture, than to suffer his thoughts to pass in smother. 9 6 Add now, to make this second fruit of friendship complete, that other point which lieth more open and falleth within vulgar observation; which is faithful counsel from a friend. Heraclitus saith well in one of his enigmas, Dry light is ever the best. And certain it is, that the light that a man receiveth by counsel from another is drier and purer than that which cometh from his own understanding and judgment; which is ever infused and drenched in his affections and customs. So as there is as much difference between the counsel that a friend giveth, and that a man giveth himself, as there is between the counsel of a friend and of a flatterer. For there is no such flatterer as is a man’s self; and there is no such remedy against flattery of a man’s self as the liberty of a friend. Counsel is of two sorts: the one concerning manners, the other concerning business. For the first, the best preservative to keep the mind in health is the faithful admonition of a friend. The calling of a man’s self to a strict account is a medicine, sometime, too piercing and corrosive. Reading good books of morality is a little flat and dead. Observing our faults in others is sometimes improper for our case. But the best receipt (best, I say, to work, and best to take) is the admonition of a friend. It is a strange thing to behold what gross errors and extreme absurdities many (especially of the greater sort) do commit, for want of a friend to tell them of them; to the great damage both of their fame and fortune: for, as St. James saith, they are as men that look sometimes into a glass, and presently forget their own shape and favor. As for business, a man may think, if he will, that two eyes see no more than one; or that a gamester seeth always more than a looker-on; or that a man in anger is as wise as he that hath said over the four and twenty letters; or that a musket may be shot off as well upon the arm as upon a rest; and such other fond and high imaginations, to think himself all in all. But when all is done, the help of good counsel is that which setteth business straight. And if any man think that he will take counsel, but it shall be by pieces; asking counsel in one business of one man, and in another business of another man; it is well (that is to say, better perhaps than if he asked none at all); but he runneth two dangers: one, that he shall not be faithfully counselled; for it is a rare thing, except it be from a perfect and entire friend, to have counsel given, but such as shall be bowed and crooked to some ends which he hath that giveth it. The other, that he shall have counsel given, hurtful and unsafe (though with good meaning), and mixed partly of mischief and partly of remedy; even as if you would call a physician that is thought good for the cure of the disease you complain of, but is unacquainted with your body; and therefore may put you in way for a present cure, but overthroweth your health in some other kind; and so cure the disease and kill the patient. But a friend that is wholly acquainted with a man’s estate will beware, by furthering any present business, how he dasheth upon other inconvenience. And therefore rest not upon scattered counsels; they will rather distract and mislead, than settle and direct. 7 After these two noble fruits of friendship (peace in the affections, and support of the judgment), followeth the last fruit; which is like the pomegranate, full of many kernels; I mean aid and bearing a part in all actions and occasions. Here the best way to represent to life the manifold use of friendship is to cast and see how many things there are which a man cannot do himself; and then it will appear that it was a sparing speech of the ancients, to say, that a friend is another himself; for that a friend is far more than himself. Men have their time, and die many times in desire of some things which they principally take to heart; the bestowing 10 of a child, the finishing of a work, or the like. If a man have a true friend, he may rest almost secure that the care of those things will continue after him. So that a man hath, as it were, two lives in his desires. A man hath a body, and that body is confined to a place; but where friendship is, all offices of life are as it were granted to him and his deputy. For he may exercise them by his friend. How many things are there which a man cannot, with any face or comeliness, say or do himself? A man can scarce allege his own merits with modesty, much less extol them; a man cannot sometimes brook to supplicate or beg; and a number of the like. But all these things are graceful in a friend’s mouth, which are blushing in a man’s own. So again, a man’s person hath many proper relations which he cannot put off. A man cannot speak to his son but as a father; to his wife but as a husband; to his enemy but upon terms: whereas a friend may speak as the case requires, and not as it sorteth with the person. But to enumerate these things were endless; I have given the rule, where a man cannot fitly play his own part; if he have not a friend, he may quit the stage.

More from Francis Bacon :

• Of Vicissitude of Things
• Of Judicature
• Of Honor and Reputation
• Of Vain-glory

GetSetNotes

Critical Analysis of Francis Bacon essay Of Friendship

Francis Bacon’s essay “Of Friendship” is a thought-provoking treatise on the subject of companionship. In this essay, Bacon describes the nature of friendship, its various forms, and its importance in human life. Through his keen observations and insightful observations, Bacon provides a comprehensive analysis of friendship, highlighting its positive aspects while also cautioning against the pitfalls that can arise from misguided or false friendships. This critical analysis will explore Bacon’s essay in detail, examining his arguments, supporting examples, and the overall effectiveness of his discourse.

One of the central themes in Bacon’s essay is the idea that true friendship is rooted in virtue. Bacon asserts that a true friend should be someone who is trustworthy, loyal, and morally upright. He argues that “those that are naturally sweet and curious, and who enjoy a natural goodness, tend to be good friends” (Bacon, 1625). Bacon’s emphasis on virtue as the foundation of friendship is resonant with classical philosophical thought, particularly that of Aristotle, who believed that virtuous action is at the core of a well-lived life.

Bacon’s essay is famous for its aphoristic style. In Francis Bacon’s essay “Of Friendship,” he employs the use of aphorisms to convey his ideas concisely and memorably. These aphorisms are short, pithy statements that encapsulate profound truths or insights about friendship. They serve to highlight key points and make them more memorable to the reader. Bacon’s use of aphorisms in this essay adds a touch of wisdom and depth to his exploration of the nature and value of friendship. He presents two notable aphorisms. One is “A crowd is not company,” which emphasizes the idea that true friendship is not about quantity but quality. The another aphorism is “He that hath a friend hath one soul in two bodies,” expressing the deep connection and unity that exists between true friends. These aphorisms succinctly capture Bacon’s insights on the nature of friendship.

To support his arguments, Bacon provides various examples of different types of friendships. He distinguishes between friendships based on utility, pleasure, and true affection. While friendships based on utility and pleasure may have their place in society, Bacon maintains that they are not capable of enduring over time and are ultimately unsatisfying. He argues that true friendship, characterized by mutual admiration and a genuine concern for each other’s well-being, is the highest form of companionship. Bacon explains, “A principal point of friendship is a desire to provide [one] another with all manner of good in their power; that one part of [one’s] joy and sorrow may be communicated to [one’s] friend” (Bacon, 1625).

One of the strengths of Bacon’s essay is his use of historical examples to illustrate his points. He cites the famous friendship between Cicero and Atticus, noting their mutual respect, intellectual exchange, and support for each other during times of adversity. Bacon also highlights the friendship between Augustus Caesar and Agrippa, which played a crucial role in the ascent of Caesar to power and the stability of his reign. These historical examples lend credibility and weight to Bacon’s argument, affirming the enduring value of true friendship throughout human history.

However, Bacon’s essay also raises some questions and challenges. While he highlights the importance of virtue in friendship, he does not delve into the complexities that arise when individuals have differing moral values. In the real world, friendships often exist between people with different belief systems, which can lead to disagreements and strain in the relationship. Additionally, Bacon’s essay seems to focus primarily on friendship between men, neglecting the unique dynamics of female friendships. While the principles of friendship may be universal, the specific challenges and nuances of friendships between women deserve attention and analysis as well.

In conclusion, Francis Bacon’s essay “Of Friendship” offers a valuable exploration of the nature and importance of companionship. His emphasis on virtue as the foundation of true friendship resonates with classical philosophical thought and timeless wisdom. Through his use of historical examples, Bacon provides compelling evidence to support his arguments. However, his essay could benefit from a more nuanced consideration of differing moral values and the dynamics of female friendships. Overall, Bacon’s essay serves as a thought-provoking and insightful discourse on the power and significance of true friendship in human life.

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The Works of Francis Bacon/Volume 1/Essays/Of Friendship

XXVII. OF FRIENDSHIP.

It had been hard for him that spake it to have put more truth and untruth together in few words than in that speech, "Whosoever is delighted in solitude, is either a wild beast or a god:" for it is most true, that a natural and secret hatred and aversation towards society, in any man, hath somewhat of the savage beast; but it is most untrue, that it should have any character at all of the divine nature, except it proceed, not out of a pleasure in solitude, but out of a love and desire to sequester a man's self for a higher conversation: such as is found to have been falsely and feignedly in some of the heathen; as Epimenides, the Candian; Numa, the Roman; Empedocles, the Sicilian; and Apollonius of Tyana; and truly and really in divers of the ancient hermits and holy fathers of the church. But little do men perceive what solitude is, and how far it extendeth; for a crowd is not company, and faces are but a gallery of pictures, and talk but a tinkling cymbal where there is no love. The Latin adage meeteth with it a little: "magna civitas, magna solitudo;" because in a great town friends are scattered, so that there is not that fellowship, for the most part, which is in less neighbourhoods: but we may go farther, and affirm most truly, that it is a mere and miserable solitude to want true friends, without which the world is but wilderness; and even in this sense also of solitude, whosoever in the frame of his nature and affections is unfit for friendship, he taketh it of the beast, and not from humanity.

A principal fruit of friendship is the ease and discharge of the fulness and swellings of the heart, which passions of all kinds do cause and induce. We know diseases of stoppings and suffocations are the most dangerous in the body; and it is not much otherwise in the mind; you may take sarza to open the liver, steel to open the spleen, flower of sulphur for the lungs, castareum for the brain; but no receipt openeth the heart but a true friend, to whom you may impart griefs, joys, fears, hopes, suspicions, counsels, and whatsoever lieth upon the heart to oppress it, in a kind of civil shrift or confession.

It is a strange thing to observe how high a rate great kings and monarchs do set upon this fruit of friendship whereof we speak: so great, as they purchase it many times at the hazard of their own safety and greatness: for princes, in regard of the distance of their fortune from that of their subjects and servants, cannot gather this fruit, except (to make themselves capable thereof) they raise some persons to be as it were companions, and almost equals to themselves, which many times sorteth to inconvenience. The modern languages give unto such persona the name of favourites, or privadoes, as if it were matter of grace, or conversation; but the Roman name attaineth the true use and cause thereof, naming them "participes curarum;" for it is that which tieth the knot: and we see plainly that this hath been done, not by weak and passionate princes only, but by the wisest and most politic that ever ​ reigned, who have oftentimes joined to themselves some of their servants, whom both themselves have called friends, and allowed others likewise to call them in the same manner, using the word which is received between private men.

L. Sylla, when he commanded Rome, raised Pompey (after surnamed the Great) to that height, that Pompey vaunted himself for Sylla's overmatch; for when he had carried the consulship for a friend of his, against the pursuit of Sylla, and that Sylla did a little resent thereat, and began to speak great, Pompey turned upon him again, and in effect bade him be quiet; for that more men adored the sun rising than the sun setting. With Julius Cæsar, Decimus Brutus had obtained that interest, as he set him down in his testament for heir in remainder after his nephew; and this was the man that had power with him to draw him forth to his death: for when Cæsar would have discharged the senate, in regard of some ill presages, and specially a dream of Calpurnia, this man lifted him gently by the arm out of his chair, telling him he hoped he would not dismiss the senate till his wife had dreamed a better dream; and it seemeth his favour was so great, as Antonius, in a letter which is recited verbatim in one of Cicero's Philippics, calleth him "venefica,"—"witch;" as if he had enchanted Cæsar. Augustus raised Agrippa (though of mean birth) to that height, as, when he consulted with Mæcenas about the marriage of his daughter Julia, Mæcenas took the liberty to tell him, that he must either marry his daughter to Agrippa, or take away his life: there was no third way, he had made him so great. With Tiberius Cæsar, Sejanus had ascended to that height as they two were termed and reckoned as a pair of friends. Tiberius, in a letter to him, saith, "hæc pro amicitiâ nostra non occultavi;" and the whole senate dedicated an altar to Friendship, as to a goddess, in respect of the great dearness of friendship between them two. The like, or more, was between Septimius Severus and Plantianus; for he forced his eldest son to marry the daughter of Plantianus, and would often maintain Plantianus in doing affronts to his son: and did write also, in a letter to the senate, by these words: "I love the man so well, as I wish he may over-live me." Now, if these princes had been as a Trajan, or a Marcus Aurelius, a man might have thought that this had proceeded of an abundant goodness of nature; but being men so wise, of such strength and severity of mind, and so extreme lovers of themselves, as all these were, it proveth most plainly, that they found their own felicity (though as great as ever happened to mortal men) but as an half piece, except they might have a friend to make it entire; and yet, which is more, they were princes that had wives, sons, nephews; and yet all these could not supply the comfort of friendship.

It is not to be forgotten what Comineus observeth of his first master, Duke Charles the Hardy, namely, that he would communicate his secrets with none; and least of all, those secrets which troubled him most. Whereupon he goeth on, and saith that towards his latter time that closeness did impair and a little perish his understanding. Surely Comineus might have made the same judgment also, if it had pleased him, of his second master, Lewis the Eleventh, whose closeness was indeed his tormentor. The parable of Pythagoras is dark but true, "Cor ne edito,"—"eat not the heart." Certainly, if a man would give it a hard phrase, those that want friends to open themselves unto are cannibals of their own hearts: but one thing is most admirable, (wherewith I will conclude this first fruit of friendship,) which is, that this communicating of a man's self to his friend works two contrary effects, for it redoubleth joys, and cutteth griefs in halfs; for there is no man that imparteth his joys to his friend, but he joyeth the more: and no man that imparteth his griefs to his friend, but he grieveth the less. So that it is, in truth, of operation upon a man's mind of like virtue as the alchymists use to attribute to their stone for man's body, that it worketh all contrary effects, but still to the good and benefit of nature: but yet, without praying in aid of alchymists, there is a manifest image of this in the ordinary course of nature; for, in bodies, union strengtheneth and cherisheth any natural action; and, on the other side, weakeneth and dulleth any violent impression; and even so it is of minds.

The second fruit of friendship is healthful and sovereign for the understanding, as the first is for the affections; for friendship maketh indeed a fair day in the affections from storm and tempests, but it maketh daylight in the understanding, out of darkness and confusion of thoughts: neither is this to be understood only of faithful counsel, which a man receiveth from his friend; but before you come to that, certain it is, that whosoever hath his mind fraught with many thoughts, his wits and understanding do clarify and break up, in the communicating and discoursing with another; he tosseth his thoughts more easily; he marshalleth them more orderly; he seeth how they look when they are turned into words: finally, he waxeth wiser than himself; and that more by an hour's discourse than by a day's meditation. It was well said by Themistocles to the King of Persia, "That speech was like cloth of Arras, opened and put abroad; whereby the imagery doth appear in figure; whereas in thoughts they lie but as in packs." Neither is this second fruit of friendship, in opening the understanding, restrained only to such friends as are able to give a man counsel, (they indeed are best,) but even without that a man learneth of himself, and bringeth his own thoughts to light, and whetteth his wits as against a stone, which itself cuts not. In a word, a man were better relate himself to a ​ statue or picture, than to suffer his thoughts to pass in smother.

Add now, to make this second fruit of friendship complete, that other point which lieth more open, and falleth within vulgar observation: which is faithful counsel from a friend. Heraclitus saith well in one of his enigmas, "Dry light is ever the best," and certain it is, that the light that a man receiveth by counsel from another, is drier and purer than that which cometh from his own understanding and judgment: which is ever infused and drenched in his affections and customs. So as there is as much difference between the counsel that a friend giveth, and that a man giveth himself, as there is between the counsel of a friend and of a flatterer; for there is no such flatterer as is a man's self, and there is no such remedy against flattery of a man's self as the liberty of a friend. Counsel is of two sorts; the one concerning manners, the other concerning business: for the first, the best preservative to keep the mind in health is the faithful admonition of a friend. The calling of a man's self to a strict account is a medicine sometimes too piercing and corrosive; reading good books of morality is a little flat and dead; observing our faults in others is sometimes improper for our case; but the best receipt (best I say to work and best to take) is the admonition of a friend. It is a strange thing to behold what gross errors and extreme absurdities many (especially of the greater sort) do commit for want of a friend to tell them of them, to the great damage both of their fame and fortune: for, as St. James saith, they are as men "that looks sometimes into a glass, and presently forget their own shape and favour:" as for business, a man may think, if he will, that two eyes see no more than one; or, that a gamester seeth always more than a looker-on; or, that a man in anger is as wise as he that hath said over the four and twenty letters; or, that a musket may be shot off as well upon the arm as upon a rest; and such other fond and high imaginations, to think himself all in all: but when all is done, the help of good counsel is that which setteth business straight: and if any man think that he will take counsel, but it shall be by pieces; asking counsel in one business of one man, and in another business of another man; it is well, (that is to say, better, perhaps, than if he asked none at all,) but he runneth two dangers; one, that he shall not be faithfully counselled; for it is a rare thing, except it be from a perfect and entire friend, to have counsel given, but such as shall be bowed and crooked to some ends which he hath that giveth it: the other, that he shall have counsel given, hurtful and unsafe, (though with good meaning,) and mixed partly of mischief, and partly of remedy; even as if you would call a physician, that is thought good for the cure of the disease you complain of, but is unacquainted with your body; and, therefore, may put you in a way for a present cure, but overthroweth your health in some other kind, and so cure the disease, and kill the patient: but a friend, that is wholly acquainted with a man's estate will beware, by furthering any present business, how he dasheth upon other inconvenience; and, therefore, rest not upon scattered counsels; they will rather distract and mislead, than settle and direct.

After these two noble fruits of friendship, (peace in the affections, and support of the judgment,) followeth the last fruit, which is, like the pomegranate, full of many kernels; I mean, aid and bearing a part in all actions and occasions. Here the best way to represent to life the manifold use of friendship, is to cast and see how many things there are which a man cannot do himself: and then it will appear that it was a sparing speech of the ancients, to say, "that a friend is another himself; for that a friend is far more than himself." Men have their time, and die many times in desire of some things which they principally take to heart: the bestowing of a child, the finishing of a work, or the like. If a man have a true friend, he may rest almost secure that the care of those things will continue after him; so that a man hath, as it were, two lives in his desires. A man hath a body, and that body is confined to a place; but where friendship is, all offices of life are, as it were, granted to him and his deputy; for he may exercise them by his friend. How many things are there which a man cannot, with any face, or comeliness, say or do himself? A man can scarce allege his own merits with modesty, much less extol them: a man cannot sometimes brook to supplicate, or beg, and a number of the like: but all these things are graceful in a friend's mouth, which are blushing in a man's own. So again, a man's person hath many proper relations which he cannot put off. A man cannot speak to his son but as a father; to his wife but as a husband; to his enemy but upon terms: whereas a friend may speak as the case requires, and not as it sorteth with the person: but to enumerate these things were endless; I have given the rule, where a man cannot fitly play his own part, if he have not a friend, he may quit the stage.

This work was published before January 1, 1929, and is in the public domain worldwide because the author died at least 100 years ago.

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Francis Bacon’s Of Friendship; a Brief Summary and Analysis

By Saba Alam

Man is a social animal. Francis Bacon says in his essay "Of Friendship" that anyone who lives happily without fellow human beings, anyone who prefers to live in solitude, is not a human being. Such a person is degraded to the level of a wild beast, whose only basic necessity is food; or else, he is God, who is always alone. However, he makes it clear that one must learn to differentiate between a crowd and kinship. A crowd is not a company. A person can be lonely even in a crowd. Bacon says that if people are not related or engaged, their faces in the crowd may turn out only to be fleeting pictures. Similarly, a conversation devoid of passion or love is not a conversation but a barren monologue, which hardly has any impact.

Bacon emphasizes that it is agony to need true friends and be in troublesome solitude. Without friends, the world is not like a garden but an abandoned place. Moreover, if a person thinks that the other person is not fit for friendship, he has taken this inspiration from animals, because humans by nature require friends and company. He highlights the benefits of friendship by pointing out that friendship provides us comfort. It gives us a chance to express feelings and emotions. Hence, friendship provides us the comfort of sharing the happiness and sorrows of the heart. Happiness and sorrows are the causes and effects of the love that humans have for each other. Bacon compares the diseases such as suffocation with diseases of minds. Everyone knows that the diseases which cause suffocation are very dangerous for the body. In the same manner, a person without a friend may get a disease that is dangerous for the mind. There are instruments to open or operate a body but only a true friend can have access to one's heart.

In old times, the kings and rulers kept a great price for friendship. They gave much importance to friends and friendship, even at the cost of risking their lives and greatness. With the help of their friendships, they kept themselves safe from suffering and the hazards of life. Bacon also says that wise rulers who understood the works of society often made friends with servants as well. They sometimes developed a liking for their servants and raised their status to win their friendship. According to him, they made such decisions because they knew that this was the only way to know about common people. The wise rulers became so frank with their servants that they also called each other nicknames. All the kings and princes, Bacon has talked about, had all the relations and pleasures, yet no relation could replace the comfort of true friendship. To validate his point, Bacon gives an example of Duke Charles. Comenius, Duke Charles's servant observed on his master that he had the habit of keeping secrets to himself, especially the secrets which disturbed him most. According to Comenius, Duke Charles's habit of keeping secrets weakened him in his later years. This habit destroyed his capacity to understand.

Bacon says that when happiness is shared with a friend, it gets doubled, whereas when sorrow is shared with a friend, it is lessened to half. However, he mentions the point of view of Pythagoras who felt that a person may find a worthy friend with whom he could unburden his worries, but by doing this he would inadvertently be decapitating his own heart. Hence, surrendering one's self in front of even a close friend may lead to undesirable consequences. Nurturing intimacy excessively may prove to be a double-edged sword. Yet, on the positive side, it can enhance the joy and reduce the grief faced in daily life. On the negative side, such happiness may be illusory. Bacon agrees to the fact that no man, who has shared all his grief with his friend and realistically reduced his grief. Likewise, no man, who has shared all his joys with a friend and has gained more joy. Nevertheless, just like the remedies of alchemists palliate pain, despite the warnings of adverse effects, friendship also soothes the sufferings despite the risk of possible harm. That is why Bacon says that human friendship undoubtedly has a soothing impact.

Bacon considers friendship as therapeutic. It sharpens the workings of the mind. It enables one to think clearly. He emphasizes that by speaking of these benefits he does not mean that a person will always get good advice from a friend. However, as human thoughts are jumbled in the mind, discussing it with a close friend provides clarity of thought. This makes a person wise and helps him make the right judgment. Even if the friend, with whom a person shares his thoughts, is not intelligent enough, it is sometimes beneficial to share the thoughts with him. By doing this one can sharpen his intelligence. Bacon has attempted to make the point that a man should speak out his thoughts, rather than bury them in his mind and suffer suffocation. Moreover, the advice which comes from well-meaning, unbiased wise friends, seldom leads to undesirable consequences. He says that a person's instincts may be biased, therefore he should seek advice from a friend. Thus, Bacon concludes that a man may as well leave this world if he does not have a friend because such a person is not fit to live in a society.

In this essay, Bacon has shared the benefits of the relationship of friendship. He has profoundly use analogies and examples, along with sentimental statements to support his argument. Bacon has shown a keen insight into human nature and has guided man accordingly. His essay proves to be full of intellectual suggestions, which are beneficial for people of all times.   

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Of Friendship Summary and Analysis by Francis Bacon

• November 11, 2022
• Analysis , Summary

“ Of Friendship Summary and Analysis by Francis Bacon “

Of Friendship, the essay was written by Francis Bacon(1561- 1626) and published in 1612. He came of an aristocratic family, being the son of Sir Nicholas Bacon, Lord Keeper of the Great Seal. His mother was the daughter of Sir Anthony Cooke and sister-in-law of Sir William Cecil.

Of Friendship Summary and Analysis

A man could express his feelings and emotions if he has a friend. Without a friend, he will have to keep these feelings and emotions suppressed. A favor is shown by a man in a higher position to a man of a lower position by treating him more on less as an equal. Bacon has given several examples of ancient emperors and rulers, who made friends with those below themselves in rank one status.

They made friends for their necessity, not because of their goodness of heart. If these men had been like the Roman emperor Trajan on Marcus Aurelius, who is known for their goodwill gesture, then we could have argued that their friendships were based on the goodness of nature only. But, the persons like Sulla, Julius Caesar, Augustus, and Tiberius, they also possessed wisdom and strength.

If they made any friendships the reason could be they were not happy without friends. Their lives would have been incomplete without friends. It is also noted that these men had their own families. They were actually not lonely. But their families and other relatives could not serve the purpose, that friends alone could serve. At that point, Bacon’s argument is that even rulers and emperors need friends whom Can gave some advice to them.

Read:  Old Man and the Sea Summary

There are two dangers of consulting different persons in different matters. One is that a man will not receive sincere advice. Generally, he who gives advice keeps some advantage of his own in view while giving it.

Only a perfectly reliable and sincere friend will give unselfish advice. The other danger is that the advice a man receives will be partly useful and partly harmful, the reason being that he who gives advice in a particular matter may not be thoroughly acquainted with the nature and mind of the person who is to make use of that advice.

It is like a physician prescribing medicine for a patient with whose constitution the physician has not been able to make himself familiar by a long association. In such a case, the physician may cure the particular disease from which the patient is suffering but may unknowingly cause some other disease that may prove fatal to the patient. Only a sincere friend who is fully acquainted with the circumstances of a man, can give advice which is not harmful at all.

All men die at the appointed time. And they die with many desires unfulfilled. If a man has a sincere friend, he can be sure, that friend will continue to make efforts for the fulfillment of those desires even after his death. Furthermore, even during his lifetime, a man may try for the fulfillment of some desires through his friend.

There are certain things which a man cannot himself say or do without facing considerable embarrassment. Such things can be said or done by his friend. A man can make use of his friend in a case where he himself cannot speak freely, because the friend will speak as required by the circumstances of the case and not necessarily by the character of the person who is to be spoken to.

In conclusion, Bacon said that Joy is a natural motion, which is increased by friendship. On the other hand, Grief is a violent impression, which is lessened by friendship. Bacon said that friendship has a beneficial effect. And if a man has no friend to talk, his thoughts will remain unexpressed and it will be like a folded tapestry.

Author:  Tonmoy Debnath

Department: English

Institution: Notre Dame University Bangladesh

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Of Friendship by Francis Bacon | 10 Important Questions and Answers

• Discuss Aristotle’s Views on solitude/man as a social animal as quoted by Bacon.

Bacon begins the essay by invoking the classical authority of Aristotle on basic human nature. First, he refers to Aristotle’s view in Politics: Whosoever is delighted in solitude is either a wild beast or a god.  According to Aristotle, a man by nature and behaviour may be degraded to such an extent that he may be called unfit for society. Again, he may be so self-sufficient that he may not need society.  In the first case, he resembles a wild beast and in the second, he resembles gods. Here it should be pointed out that Bacon is not ruling out the value of solitude; in fact, he is reserving solitude for higher kind of life, which is possible for a few great men like Epimenides, Numa, Empedocles, Apollonius and some Christian saints. Here too Bacon is following Aristotelian view on solitude as expressed in Ethics, where Aristotle prefers a contemplative life to an active life:

“It is the highest kind of life, it can be enjoyed uninterruptedly for the greatest length of time…”

Bacon’s logic is that those who live in society should enjoy the bliss of friendship for more than one reason.

• How does Bacon explain the first fruit of friendship?

Bacon begins the essay by invoking the classical authority of Aristotle on basic human nature as expressed by him in  Politics : Whosoever is delighted in solitude is either a wild beast or a god.  Here Bacon also follows Aristotelian view on solitude as expressed in  Ethics , where Aristotle prefers a contemplative life to an active life:

Bacon’s logic is that those who live in society should enjoy the bliss of friendship for more than one reason. First of all, friendship is necessary for maintaining good mental health by controlling and regulating the passions of the mind. In other words, Bacon here speaks of the therapeutic use of friendship through which one can lighten the heart by revealing the pent-up feelings and emotions: sorrows, joys, fears, hopes, suspicions, advice and the like.

Then in order to justify the value of friendship, Bacon points out the practice of friendship on the highest social level. He informs us that the kings and princes, in order to make friends, would raise some persons who would be fit for friendship. Then Bacon tries to glorify friendship by translating the Roman term for friendship,  Participes curarum , which means  ‘sharers of their cares’ . He gives instances of raising of men as friends from the Roman history: Sylla and Pompey the Great, Julius Caesar and Antonius, Augustus and Agrippa, Tiberius Caesar and Sejanus, Septimius Severus and Plautianus. Bacon also refers to what Comineus wrote of Duke Charles the Hardy’s deterioration of his mental faculty just because of his reserve and loneliness and extends his judgement to the case of Comineus’ second master, Louis XI. The point which Bacon strongly wants to assert is that friendship functions for a man in a double yet paradoxically contrary manner:  “…it redoubleth joys, and cutteth griefs in halfs”.

• What does Bacon say about the second fruit of friendship?

The second fruit of friendship, according to Bacon, is beneficial for the clarity of understanding. If a man has got a faithful friend, he can be consulted to clarify the confusions of the mind. He calls the counsel of a friend, citing Heraclitus,  “drier and purer”  than that a man gives himself out of self-love, which clouds his judgement. Bacon then counsel of this sort into two kinds:  “the one concerning manners and the other concerning business.”  A friend’s constructive criticism of the other friend’s behaviour helps him more than a book of morality. In the matter of conducting practical business, Bacon thinks, a true friend’s advice can also be helpful in undertaking a venture or averting a danger.

• What does Bacon say about the third/last fruit of friendship?

Bacon begins the essay by invoking the classical authority of Aristotle on basic human nature as expressed by him in  Politics : Whosoever is delighted in solitude is either a wild beast or a god.  Here Bacon also follows Aristotelian view on solitude as expressed in  Ethics , where Aristotle prefers a contemplative life to an active life:  “It is the highest kind of life, it can be enjoyed uninterruptedly for the greatest length of time…”

Bacon concludes the essay commenting on the last fruit of friendship, which is manifold in the sense that there are so many things in life, which can be fulfilled only with the help of a friend. In fact, at a rare moment Bacon gets emotional and quotes classical maxim that “a friend is another self”. His point is that a man may have many a desire, which may not be realised in his life-time, but if he has got a true friend, his unfulfilled desire will be taken care of by his friend. Not only this, a friend, unlike the near and dear ones and enemies, can talk to him on equal terms whenever situation demands. Keeping all these things, Bacon concludes that if a man does not have a friend, he may well leave this world. That is to say, he is not fit for the human society to live in.

• Explain the expression  “Whosoever is delighted in solitude is either a wild beast or a god”.

Bacon begins the essay by invoking the classical authority of Aristotle on basic human nature. First, he refers to Aristotle’s view in Politics: Whosoever is delighted in solitude is either a wild beast or a god.  According to Aristotle, a man by nature and behaviour may be degraded to such an extent that he may be called unfit for society. Again, he may be so self-sufficient that he may not need society.  In the first case, he resembles a wild beast and in the second, he resembles gods. Here too Bacon is following Aristotelian view on solitude as expressed in Ethics, where Aristotle prefers a contemplative life to an active life:

• Explain the expression,  “Magna civitas, magna solitude”.

In order to justify the value of friendship Bacon brings in the Latin proverb    “Magna civitas, magna solitude” , which means  “A great city is a great solitude” . This proverb was coined by a comic poet, who punned upon the name of Megalopolis (a great city) and applied to the city of Babylon as a great city of great desert. Bacon’s point is that in a great city friends are scattered and therefore city life is not favourable for friendship.

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• What is the meaning of the phrase  “participles curarum” ? Why does Bacon refer to this?

In order to justify the value of friendship, Bacon points out the practice of friendship on the highest social level. He informs us that the kings and princes, in order to make friends, would raise some persons who would be fit for friendship. Then Bacon tries to glorify friendship by translating the Roman term for friendship, Participes curarum, which means ‘sharers of their cares’. The title was given by the Roman Emperor Tiberius to his minister Sejanus.

• “…it redoubleth joys, and cutteth griefs in halfs” . How does Bacon prove this?

In order to justify the value of friendship, Bacon points out the practice of friendship on the highest social level. He informs us that the kings and princes, in order to make friends, would raise some persons who would be fit for friendship. Then Bacon tries to glorify friendship by translating the Roman term for friendship, Participes curarum, which means ‘sharers of their cares’. He gives instances of raising of men as friends from the Roman history: Sylla and Pompey the Great, Julius Caesar and Antonius, Augustus and Agrippa, Tiberius Caesar and Sejanus, Septimius Severus and Plautianus. Bacon also refers to what Comineus wrote of Duke Charles the Hardy’s deterioration of his mental faculty just because of his reserve and loneliness and extends his judgement to the case of Comineus’ second master, Louis XI. The point which Bacon strongly wants to assert is that friendship functions for a man in a double yet paradoxically contrary manner:  “…it redoubleth joys, and cutteth griefs in halfs”.

• Who was Heraclitus? Why does Bacon quote his saying:  “Dry light is ever the best”?

Heraclitus was a Greek philosopher, famous for brief enigmatic sayings. One of his sayings is:  “Dry light is ever the best” . Here Bacon calls the counsel of a friend, citing Heraclitus,  “drier and purer ” than that a man gives himself out of self-love, which clouds his judgement. Bacon then counsel of this sort into two kinds:  “the one concerning manners and the other concerning business. ”  A friend’s constructive criticism of the other friend’s behaviour helps him more than a book of morality. In the matter of conducting practical business, Bacon thinks, a true friend’s advice can also be helpful in undertaking a venture or averting a danger.

• “…if have not a friend, he may quit the stage”. Why does Bacon say this?

Finally, Bacon speaks of the last fruit of friendship, which is manifold in the sense that there are so many things in life, which can be fulfilled only with the help of a friend. In fact, at a rare moment Bacon gets emotional and quotes classical maxim that  “a friend is another self” . His point is that a man may have many a desire, which may not be realised in his life-time, but if he has got a true friend, his unfulfilled desire will be taken care of by his friend. Not only this, a friend, unlike the near and dear ones and enemies, can talk to him on equal terms whenever situation demands. Keeping all these things, Bacon concludes that if a man does not have a friend, he may well leave this world. That is to say, he is not fit for the human society to live in.

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Of Friendship( Summary/Analysis)

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Essays of Francis Bacon The Essays or Counsels, Civil and Moral, of Francis Ld. Verulam Viscount St. Albans

Of friendship.

IT HAD been hard for him that spake it to have put more truth and untruth together in few words, than in that speech, Whatsoever is delighted in solitude, is either a wild beast or a god. For it is most true, that a natural and secret hatred, and aversation towards society, in any man, hath somewhat of the savage beast; but it is most untrue, that it should have any character at all, of the divine nature; except it proceed, not out of a pleasure in solitude, but out of a love and desire to sequester a man’s self, for a higher conversation: such as is found to have been falsely and feignedly in some of the heathen; as Epimenides the Candian, Numa the Roman, Empedocles the Sicilian, and Apollonius of Tyana; and truly and really, in divers of the ancient hermits and holy fathers of the church. But little do men perceive what solitude is, and how far it extendeth. For a crowd is not company; and faces are but a gallery of pictures; and talk but a tinkling cymbal, where there is no love. The Latin adage meeteth with it a little: Magna civitas, magna solitudo; because in a great town friends are scattered; so that there is not that fellowship, for the most part, which is in less neighborhoods. But we may go further, and affirm most truly, that it is a mere and miserable solitude to want true friends; without which the world is but a wilderness; and even in this sense also of solitude, whosoever in the frame of his nature and affections, is unfit for friendship, he taketh it of the beast, and not from humanity.

A principal fruit of friendship, is the ease and discharge of the fulness and swellings of the heart, which passions of all kinds do cause and induce. We know diseases of stoppings, and suffocations, are the most dangerous in the body; and it is not much otherwise in the mind; you may take sarza to open the liver, steel to open the spleen, flowers of sulphur for the lungs, castoreum for the brain; but no receipt openeth the heart, but a true friend; to whom you may impart griefs, joys, fears, hopes, suspicions, counsels, and whatsoever lieth upon the heart to oppress it, in a kind of civil shrift or confession.

It is a strange thing to observe, how high a rate great kings and monarchs do set upon this fruit of friendship, whereof we speak: so great, as they purchase it, many times, at the hazard of their own safety and greatness. For princes, in regard of the distance of their fortune from that of their subjects and servants, cannot gather this fruit, except (to make themselves capable thereof) they raise some persons to be, as it were, companions and almost equals to themselves, which many times sorteth to inconvenience. The modern languages give unto such persons the name of favorites, or privadoes; as if it were matter of grace, or conversation. But the Roman name attaineth the true use and cause thereof, naming them participes curarum; for it is that which tieth the knot. And we see plainly that this hath been done, not by weak and passionate princes only, but by the wisest and most politic that ever reigned; who have oftentimes joined to themselves some of their servants; whom both themselves have called friends, and allowed other likewise to call them in the same manner; using the word which is received between private men.

L. Sylla, when he commanded Rome, raised Pompey (after surnamed the Great) to that height, that Pompey vaunted himself for Sylla’s overmatch. For when he had carried the consulship for a friend of his, against the pursuit of Sylla, and that Sylla did a little resent thereat, and began to speak great, Pompey turned upon him again, and in effect bade him be quiet; for that more men adored the sun rising, than the sun setting. With Julius Caesar, Decimus Brutus had obtained that interest as he set him down in his testament, for heir in remainder, after his nephew. And this was the man that had power with him, to draw him forth to his death. For when Caesar would have discharged the senate, in regard of some ill presages, and specially a dream of Calpurnia; this man lifted him gently by the arm out of his chair, telling him he hoped he would not dismiss the senate, till his wife had dreamt a better dream. And it seemeth his favor was so great, as Antonius, in a letter which is recited verbatim in one of Cicero’s Philippics, calleth him venefica, witch; as if he had enchanted Caesar. Augustus raised Agrippa (though of mean birth) to that height, as when he consulted with Maecenas, about the marriage of his daughter Julia, Maecenas took the liberty to tell him, that he must either marry his daughter to Agrippa, or take away his life; there was no third way, he had made him so great. With Tiberius Caesar, Sejanus had ascended to that height, as they two were termed, and reckoned, as a pair of friends. Tiberius in a letter to him saith, Haec pro amicitia nostra non occultavi; and the whole senate dedicated an altar to Friendship, as to a goddess, in respect of the great dearness of friendship, between them two. The like, or more, was between Septimius Severus and Plautianus. For he forced his eldest son to marry the daughter of Plautianus; and would often maintain Plautianus, in doing affronts to his son; and did write also in a letter to the senate, by these words: I love the man so well, as I wish he may over-live me. Now if these princes had been as a Trajan, or a Marcus Aurelius, a man might have thought that this had proceeded of an abundant goodness of nature; but being men so wise, of such strength and severity of mind, and so extreme lovers of themselves, as all these were, it proveth most plainly that they found their own felicity (though as great as ever happened to mortal men) but as an half piece, except they mought have a friend, to make it entire; and yet, which is more, they were princes that had wives, sons, nephews; and yet all these could not supply the comfort of friendship.

It is not to be forgotten, what Comineus observeth of his first master, Duke Charles the Hardy, namely, that he would communicate his secrets with none; and least of all, those secrets which troubled him most. Whereupon he goeth on, and saith that towards his latter time, that closeness did impair, and a little perish his understanding. Surely Comineus mought have made the same judgment also, if it had pleased him, of his second master, Lewis the Eleventh, whose closeness was indeed his tormentor. The parable of Pythagoras is dark, but true; Cor ne edito; Eat not the heart. Certainly, if a man would give it a hard phrase, those that want friends, to open themselves unto, are carnnibals of their own hearts. But one thing is most admirable (wherewith I will conclude this first fruit of friendship), which is, that this communicating of a man’s self to his friend, works two contrary effects; for it redoubleth joys, and cutteth griefs in halves. For there is no man, that imparteth his joys to his friend, but he joyeth the more; and no man that imparteth his griefs to his friend, but he grieveth the less. So that it is in truth, of operation upon a man’s mind, of like virtue as the alchemists use to attribute to their stone, for man’s body; that it worketh all contrary effects, but still to the good and benefit of nature. But yet without praying in aid of alchemists, there is a manifest image of this, in the ordinary course of nature. For in bodies, union strengtheneth and cherisheth any natural action; and on the other side, weakeneth and dulleth any violent impression: and even so it is of minds.

The second fruit of friendship, is healthful and sovereign for the understanding, as the first is for the affections. For friendship maketh indeed a fair day in the affections, from storm and tempests; but it maketh daylight in the understanding, out of darkness, and confusion of thoughts. Neither is this to be understood only of faithful counsel, which a man receiveth from his friend; but before you come to that, certain it is, that whosoever hath his mind fraught with many thoughts, his wits and understanding do clarify and break up, in the communicating and discoursing with another; he tosseth his thoughts more easily; he marshalleth them more orderly, he seeth how they look when they are turned into words: finally, he waxeth wiser than himself; and that more by an hour’s discourse, than by a day’s meditation. It was well said by Themistocles, to the king of Persia, That speech was like cloth of Arras, opened and put abroad; whereby the imagery doth appear in figure; whereas in thoughts they lie but as in packs. Neither is this second fruit of friendship, in opening the understanding, restrained only to such friends as are able to give a man counsel; (they indeed are best;) but even without that, a man learneth of himself, and bringeth his own thoughts to light, and whetteth his wits as against a stone, which itself cuts not. In a word, a man were better relate himself to a statua, or picture, than to suffer his thoughts to pass in smother.

Add now, to make this second fruit of friendship complete, that other point, which lieth more open, and falleth within vulgar observation; which is faithful counsel from a friend. Heraclitus saith well in one of his enigmas, Dry light is ever the best. And certain it is, that the light that a man receiveth by counsel from another, is drier and purer, than that which cometh from his own understanding and judgment; which is ever infused, and drenched, in his affections and customs. So as there is as much difference between the counsel, that a friend giveth, and that a man giveth himself, as there is between the counsel of a friend, and of a flatterer. For there is no such flatterer as is a man’s self; and there is no such remedy against flattery of a man’s self, as the liberty of a friend. Counsel is of two sorts: the one concerning manners, the other concerning business. For the first, the best preservative to keep the mind in health, is the faithful admonition of a friend. The calling of a man’s self to a strict account, is a medicine, sometime too piercing and corrosive. Reading good books of morality, is a little flat and dead. Observing our faults in others, is sometimes improper for our case. But the best receipt (best, I say, to work, and best to take) is the admonition of a friend. It is a strange thing to behold, what gross errors and extreme absurdities many (especially of the greater sort) do commit, for want of a friend to tell them of them; to the great damage both of their fame and fortune: for, as St. James saith, they are as men that look sometimes into a glass, and presently forget their own shape and favor. As for business, a man may think, if he win, that two eyes see no more than one; or that a gamester seeth always more than a looker-on; or that a man in anger, is as wise as he that hath said over the four and twenty letters; or that a musket may be shot off as well upon the arm, as upon a rest; and such other fond and high imaginations, to think himself all in all. But when all is done, the help of good counsel, is that which setteth business straight. And if any man think that he will take counsel, but it shall be by pieces; asking counsel in one business, of one man, and in another business, of another man; it is well (that is to say, better, perhaps, than if he asked none at all); but he runneth two dangers: one, that he shall not be faithfully counselled; for it is a rare thing, except it be from a perfect and entire friend, to have counsel given, but such as shall be bowed and crooked to some ends, which he hath, that giveth it. The other, that he shall have counsel given, hurtful and unsafe (though with good meaning), and mixed partly of mischief and partly of remedy; even as if you would call a physician, that is thought good for the cure of the disease you complain of, but is unacquainted with your body; and therefore may put you in way for a present cure, but overthroweth your health in some other kind; and so cure the disease, and kill the patient. But a friend that is wholly acquainted with a man’s estate, will beware, by furthering any present business, how he dasheth upon other inconvenience. And therefore rest not upon scattered counsels; they will rather distract and mislead, than settle and direct.

After these two noble fruits of friendship (peace in the affections, and support of the judgment), followeth the last fruit; which is like the pomegranate, full of many kernels; I mean aid, and bearing a part, in all actions and occasions. Here the best way to represent to life the manifold use of friendship, is to cast and see how many things there are, which a man cannot do himself; and then it will appear, that it was a sparing speech of the ancients, to say, that a friend is another himself; for that a friend is far more than himself. Men have their time, and die many times, in desire of some things which they principally take to heart; the bestowing of a child, the finishing of a work, or the like. If a man have a true friend, he may rest almost secure that the care of those things will continue after him. So that a man hath, as it were, two lives in his desires. A man hath a body, and that body is confined to a place; but where friendship is, all offices of life are as it were granted to him, and his deputy. For he may exercise them by his friend. How many things are there which a man cannot, with any face or comeliness, say or do himself? A man can scarce allege his own merits with modesty, much less extol them; a man cannot sometimes brook to supplicate or beg; and a number of the like. But all these things are graceful, in a friend’s mouth, which are blushing in a man’s own. So again, a man’s person hath many proper relations, which he cannot put off. A man cannot speak to his son but as a father; to his wife but as a husband; to his enemy but upon terms: whereas a friend may speak as the case requires, and not as it sorteth with the person. But to enumerate these things were endless; I have given the rule, where a man cannot fitly play his own part; if he have not a friend, he may quit the stage.

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