Of Friendship隔音符号
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 cret 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 quester a man钬檚 lf, for a higher conversation: such as is found to have been fally 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; becau 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 mirable slow
solitude to want true friends; without which the world is but a wilderness; and even in this n 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 ea and discharge of the fulness and swellings of the heart, which passions of all kinds do cau and induce. We know dias of stoppings, and suffocations, are the most dangerous in the body; and it is not much otherwi 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, counls, and whatsoever lieth upon the heart to oppress it, in a kind of civil shrift or confession.上海学校
It is a strange thing to obrve, how high a rate great kings and monarchs do t upon this fruit of friendship, whereof we speak: so great, as they purcha 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 rvants, cannot gather this fruit, except (to make themlves capable thereof) they rai some persons to be, as it were, companion
altynais and almost equals to themlves, 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 u and cau thereof, naming them participes curarum; for it is that which tieth the knot. And we e plainly that this hath been done, not by weak and passionate princes only, but by the wist and most politic that ever reigned; who have oftentimes joined to themlves some of their rvants; whom both themlves have called friends, and allowed other likewi to call them in the same manner; using the word which is received between private men.
L. Sylla, when he commanded Rome, raid Pompey (after surnamed the Great) to that height, that Pompey vaunted himlf for Sylla钬檚 overmatch. For when he had carried the consulship for a friend of his, against the pursuit of Sylla, and that Sylla did a little rent 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 tting. With Julius Caesar, Decimus Brutus had obtained that interest, as he t him down, in his test
ament, 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 nate, 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 nate, till his wife had dreamt a better dream. And it emeth his favor was so great, as Antonius, in a letter which is recited verbatim in one of Cicero钬檚 Philippics, calleth him venefica, witch; as if he had enchanted Caesar. Augustus raid 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 war, 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 nate 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 nate, by the words: I love the man so well, as I wish he may over钬搇ive me. Now if the 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 wi, of such strength and verity of mind, and so extreme lovers of themlves, as all the 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 the could not supply the comfort of friendship.
It is not to be forgotten, what Comineus obrveth of his first master, Duke Charles the Hardy, namely, that he would communicate his crets with none; and least of all, tho crets which troubled him most. Whereupon he goeth on, and saith that towards his latter time, that cloness did impair, and a little perish his understanding. Surely Comineus mought have made the same judgment also, if it had plead him, of his con
d master, Lewis the Eleventh, who cloness 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 phra, tho that want friends, to open themlves 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钬檚 lf 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钬檚 mind, of like virtue as the alchemists u to attribute to their stone, for man钬檚 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 cour 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.莱斯特大学
The cond fruit of friendship, is healthful and sovereign for the understanding, as the firs
t 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 counl, 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 tosth his thoughts more easily; he marshalleth them more orderly, he eth how they look when they are turned into words: finally, he waxeth wir than himlf; and that more by an hour钬檚 discour, than by a day钬檚 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 cond fruit of friendship, in opening the understanding, restrained only to such friends as are able to give a man counl; (they indeed are best;) but even without that, a man learneth of himlf, and bringeth his own thoughts to light, and whetteth his wits as against a stone, which itlf cuts not. In a word, a man were better relate himlf to a statua, or picture, th
an to suffer his thoughts to pass in smother.
freelance盈余公积的用途Add now, to make this cond fruit of friendship complete, that other point, which lieth more open, and falleth within vulgar obrvation; which is faithful counl 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 counl from another, is drier and purer, than that which cometh from his own understanding and judgment; which is ever infud, and drenched, in his affections and customs. So as there is as much difference between the counl, that a friend giveth, and that a man giveth himlf, as there is between the counl of a friend, and of a flatterer. For there is no such flatterer as is a man钬檚 lf; and there is no such remedy against flattery of a man钬檚 lf, as the liberty of a friend. Counl is of two sorts: the one concerning manners, the other concerning business. For the first, the best prervative to keep the mind in health, is the faithful admonition of a friend. The calling of a man钬檚 lf to a strict account, is a medicine, sometime too piercing and corrosive. Reading good books of morality, is a little flat and dead. Obrving our faults in others, is sometimes improper for our ca. 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 prently forget their own shape and favor. As for business, a man may think, if he will, that two eyes e no more than one; or that a gamester eth always more than a looker钬搊n; or that a man in anger, is as wi 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 himlf all in all. But when all is done, the help of good counl is that which tteth business straight. And if any man think that he will take counl, but it shall be by pieces; asking counl 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 counlled; for it is a rare thing, except it be from a perfect and entire friend, to have counl given, but such as shall be bowed and crooked to some ends, which he hath, that giveth it. The other, tha
t he shall have counl 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 dia you complain of, but is unacquainted with your body; and therefore may put you in way for a prent cure, but overthroweth your health in some other kind; and so cure the dia, and kill the patient. But a friend that is wholly acquainted with a man钬檚 estate, will beware, by furthering any prent business, how he dasheth upon other inconvenience. And therefore rest not upon scattered counls; they will rather distract and mislead, than ttle and direct.
After the 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 reprent to life the manifold u of friendship, is to cast and e how many things there are, which a man cannot do himlf; and then it will appear, that it was a sparing speech of the ancients, to say, that a friend is another himlf; for that a friend is far more than himlf. Men have their time, and die many times, in desire of some things which they pri
气球的英文单词
ncipally 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 cure that the care of tho 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 exerci them by his friend. How many things are there which a man cannot, with any face or comeliness, say or do himlf? 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 the things are graceful, in a friend钬檚 mouth, which are blushing in a man钬檚 own. So again, a man钬檚 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 ca requires, and not as it sorteth with the person. But to enumerate the 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.nirvana什么意思
非限制性定语从句
