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it had been hard for him that spake it to have put more truth and untruth together in fe ords, than in that speech. hatsoever is delighted in solitude, is either a ild beast or a god. for it is most true, that a natural and secret hatred, and aversation toards society, in any man, hath somehat of the savage beast; but it is most untrue, that it should have any character at all, of the divine nature; ecept it proceed, not out of a pleasure in solitude, but out of a love and desire to sequester a man 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 hat solitude is, and ho far it etendeth. for a crod is not company; and faces are but a gallery of pictures; and talk but a tinkling cymbal, here there is no love. the latin adage meeteth ith it a little: magna civitas, magna solitudo; because in a great ton friends are scattered; so that there is not that felloship, for the most part, hich is in less neighborhoods. but e may go further, and affirm most truly, that it is a mere and miserable solitude to ant true friends; ithout hich the orld is but a ilderness; and even in this sense also of solitude, hosoever 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 sellings of the heart, hich passions of all kinds do cause and induce. e kno diseases of stoppings, and suffocations, are the most dangerous in the body; and it is not much otherise in the mind; you may take sarza to open the liver, steel to open the spleen, floers of sulphur for the lungs, castoreum for the brain; but no receipt openeth the heart, but a true friend; to hom you may impart griefs, joys, fears, hopes, suspicions, counsels, and hatsoever lieth upon the heart to oppress it, in a kind of civil shrift or confession.

it is a strange thing to observe, ho high a rate great kings and monarchs do set upon this fruit of friendship, hereof e speak: so great, as they purchase it, many times, at the hazard of their on safety and greatness. for princes, in regard of the distance of their fortune from that of their subjects and servants, cannot gather this fruit, ecept they raise some persons to be, as it ere, companions and almost equals to themselves, hich many times sorteth to inconvenience. the modern languages give unto such persons the name of favorites, or privadoes; as if it ere matter of grace, or conversation. but the roman name attaineth the true use and cause thereof, naming them participes curarum; for it is that hich tieth the knot. and e see plainly that this hath been done, not by eak and passionate princes only, but by the isest and most politic that ever reigned; ho have oftentimes joined to themselves some of their servants; hom both themselves have called friends, and alloed other likeise to call them in the same manner; using the ord hich is received beteen private men.

l. sylla, hen he commanded rome, raised pompey to that height, that pompey vaunted himself for sylla overmatch. for hen 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. ith julius caesar, decimus brutus had obtained that interest, as he set him don, in his testament, for heir in remainder, after his nephe. and this as the man that had poer ith him, to dra him forth to his death. for hen caesar ould 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 ould not dismiss the senate, till his ife had dreamt a better dream. and it seemeth his favor as so great, as antonius, in a letter hich is recited verbatim in one of cicero philippics, calleth him venefica, itch; as if he had enchanted caesar. augustus raised agrippa to that height, as hen he consulted ith 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 aay his life; there as no third ar, he had made him so great. ith tiberius caesar, sejanus had ascended to that height, as they to ere termed, and reckoned, as a pair of friends. tiberius in a letter to him saith, haec pro amicitia nostra non occultavi; and the hole senate dedicated an altar to friendship, as to a goddess, in respect of the great dearness of friendship, beteen them to. the like, or more, as beteen septimius severus and plautianus. for he forced his eldest son to marry the daughter of plautianus; and ould often maintain plautianus, in doing affronts to his son; and did rite also in a letter to the senate, by these ords: i love the man so ell, as i ish he may over鈥搇ive me. no 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 ise, of such strength and severity of mind, and so etreme lovers of themselves, as all these ere, it proveth most plainly that they found their on felicity but as an half piece, ecept they mought have a friend, to make it entire; and yet, hich is more, they ere princes that had ives, sons, nephes; and yet all these could not supply the comfort of friendship.

it is not to be forgotten, hat comineus observeth of his first master, duke charles the hardy, namely, that he ould communicate his secrets ith none; and least of all, those secrets hich troubled him most. hereupon he goeth on, and saith that toards 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, leis the eleventh, hose closeness as indeed his tormentor. the parable of pythagoras is dark, but true; cor ne edito; eat not the heart. certainly if a man ould give it a hard phrase, those that ant friends, to open themselves unto are cannibals of their on hearts. but one thing is most admirable ， hich is, that this communicating of a man self to his friend, orks to 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 mind, of like virtue as the alchemists use to attribute to their stone, for man body; that it orketh all contrary effects, but still to the good and benefit of nature. but yet ithout 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, eakeneth 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, hich a man receiveth from his friend; but before you come to that, certain it is, that hosoever hath his mind fraught ith many thoughts, his its and understanding do clarify and break up, in the communicating and discoursing ith another; he tosseth his thoughts more easily; he marshalleth them more orderly, he seeth ho they look hen they are turned into ords: finally, he aeth iser than himself; and that more by an hour discourse, than by a day meditation. it as ell said by themistocles, to the king of persia, that speech as like cloth of arras, opened and put abroad; hereby the imagery doth appear in figure; hereas 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 ithout that, a man learneth of himself, and bringeth his on thoughts to light, and hetteth his its as against a stone, hich itself cuts not. in a ord, a man ere better relate himself to a statua, or picture, than to suffer his thoughts to pass in smother.

add no, to make this second fruit of friendship complete, that other point, hich lieth more open, and falleth ithin vulgar observation; hich is faithful counsel from a friend. heraclitus saith ell 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 hich cometh from his on understanding and judgment; hich is ever infused, and drenched, in his affections and customs. so as there is as much difference beteen the counsel, that a friend giveth, and that a man giveth himself, as there is beteen the counsel of a friend, and of a flatterer. for there is no such flatterer as is a man self; and there is no such remedy against flattery of a man self, as the liberty of a friend. counsel is of to 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 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 is the admonition of a friend. it is a strange thing to behold, hat gross errors and etreme absurdities many do commit, for ant 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 on shape and favor. as for business, a man may think, if he ill, that to eyes see no more than one; or that a gamester seeth alays more than a lookern; or that a man in anger, is as ise as he that hath said over the four and tenty letters; or that a musket may be shot off as ell upon the arm, as upon a rest; and such other fond and high imaginations, to think himself all in all. but hen all is done, the help of good counsel is that hich setteth business straight. and if any man think that he ill 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 ell ； but he runneth to dangers: one, that he shall not be faithfully counselled; for it is a rare thing, ecept it be from a perfect and entire friend, to have counsel given, but such as shall be boed and crooked to some ends, hich he hath, that giveth it. the other, that he shall have counsel given, hurtful and unsafe ， and mied partly of mischief and partly of remedy; even as if you ould call a physician, that is thought good for the cure of the disease you complain of, but is unacquainted ith your body; and therefore may put you in ay for a present cure, but overthroeth your health in some other kind; and so cure the disease, and kill the patient. but a friend that is holly acquainted ith a man estate, ill beare, by furthering any present business, ho he dasheth upon other inconvenience. and therefore rest not upon scattered counsels; they ill rather distract and mislead, than settle and direct.

after these to noble fruits of friendship ， folloeth the last fruit; hich is like the pomegranate, full of many kernels; i mean aid, and bearing a part, in all actions and occasions. here the best ay to represent to life the manifold use of friendship, is to cast and see ho many things there are, hich a man cannot do himself; and then it ill appear, that it as 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 hich they principally take to heart; the bestoing of a child, the finishing of a ork, or the like. if a man have a true friend, he may rest almost secure that the care of those things ill continue after him. so that a man hath, as it ere, to lives in his desires. a man hath a body, and that body is confined to a place; but here friendship is, all offices of life are as it ere granted to him, and his deputy. for he may eercise them by his friend. ho many things are there hich a man cannot, ith any face or comeliness, say or do himself? a man can scarce allege his on merits ith modesty, much less etol 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 mouth, hich are blushing in a man on. so again, a man person hath many proper relations, hich he cannot put off. a man cannot speak to his son but as a father; to his ife but as a husband; to his enemy but upon terms: hereas a friend may speak as the case requires, and not as it sorteth ith the person. but to enumerate these things ere endless; i have given the rule, here a man cannot fitly play his on part; if he have not a friend, he may quit the stage.

友谊的英语作文 （篇二）

Today, I have the second time to eat Changan minor hotpot, I think I can meet ith the last acquaintance of the friend. I really like that friend, the friend I met the last time I ate hotpot here, he as in the hotpot restaurant to make Indian pancake tossing.

The first time I sa him make a cake toss, I thought it as amazing and talked ith him for a hile. I thought it as a good conversation ith him, so I became good friends ith him. This time, I chatted ith him first, I also bought his blueberry cake, feel very delicious, eat ith relish. I think Ive learned ho to make delicious blueberry tosses.

友谊的英语作文 （篇三）

Everyone is eager to have a Duan Yongjiu friendship, like have a love, friendship and love, ould have a betrayal, friendship is hold of betrayal. Friendship, may be one person to another person's a kind of feeling, in friendship of people called friends, friends ill talk to you at any time, so to talk feelings and ideal talking, talking in the future. Friends ill share the sorro, he ill help you to find a ay to, to tell you ho to do it. And betrayed the friendship ill be divided, may still hispering and his friends yesterday but no is cold by myself. You must be very ant to cry a, say, I lost a friend, I have done nothing rong? No, you are not rong, don't deny yourself pay sincerely.

Betrayal, is a friend to another friend of the soul are destroyed.

I once had a broken friendship.

She, is the first friend I turned to a ne school, I as very quiet, not the ords, hen she smiled and said to me, let's be friends! ， hen her smiling face in my mind, e go together, she doesn't kno, I ill be patient to tell her, e laugh together, together bear, and she together of the time, I ill not forget, that happiness is permeated through the hole school 8 gust of ind, ble aay the.

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