LINE BY LINE EXPLANATION FROM BACON'S ESSAY "OF

FRIENDSHIP"

TEXT____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.
EXPLANTION_____Bacon opens his essay with a grand statement modelled after the
views of Aristotle. Finding pleasure in solicitude is contrary to human character and
mind. He expresses his belief in rather strong words. Anyone, who shuns fellow human
beings and retreats to isolation, is degraded to the level of a wild beast. The other
possibility is that he is 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.
Bacon, however, is not totally dismissive of people who assiduously shy away from the
crowd, and head for the wilderness. Bacon realizes that remaining silent and cut off
from others helps the mind to engage in deep contemplative thinking. Through such
deep insightful dissection of mind, a person rediscovers himself. The truth and wisdom
that dawn on the meditator’s mind through such prolonged isolation, can be profoundly
rewarding for the hermit. The consequence can be both questionable or desirable. In
case of Epimenides the Candian, Numa the Roman, Epimenides the Candian, Numa the
Roman, Empedocles the Sicilian, and Apollonius of Tyana, the theories they
propounded were somewhat non-confirmist for the commoners, but were of great
philosophical value. Spiritual men who retreat from public eye in and around places of
worship have been instrumental in delivering sermons of immense spiritual benefit to
mankind. So, voluntary abstention from society is not always a bad idea, after all.
*****
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.
One must learn to differentiate between a crowd and kinship; between society and
friendship. One can be lonely inside a multitude too. Faces of people may turn out to be
fleeting pictures, if the persons are not engaged with. A conversation devoid of passion
or feelings may be akin to the sounds of a tinkling cymbal – a barren monologue which
hardly causes a ripple.
*****
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.
The Latin adage says, ‘Magna civitas, magna solitudo’. It means there is great solitude
in a large city. This is so because people live in areas separated from one another by
long distances. It makes it impractical to traverse such long distances to meet friends
and relations. The large size of the city is, therefore, an impediment on the way of people
cultivating friendship with one another. In a small city or town, people tend to live at a
shorter distance from each other. So they befriend each other and live like a well-knit
community.
*****
A principal fruit of friendship is the ease and discharge of the fullness and swellings
of the heart, which passions of all kinds do cause and induce.
A friendship must have feelings and passions as its main strands. It should be a bond
between the hearts where one shares the emotions of his friend in full measure.
*****
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.
We all know how debilitating and fatal heart ailments can be. Pleasant and intimate
conversation with a friend brings back vigour to the heart. It elevates the mood, banishes
depression and helps the heart patient to recover. There is no panacea for heart diseases
which can match the curative value of the presence of good friends by the sick person’s
bedside. Through lively chat and friendly banters, they unburden the heart of the sick
person and make him feel good again. However, there are medicines or devices to
correct a malfunction of internal organs like sarza for the liver, steel for the spleen,
flowers of sulphur for the lungs, castoreum for the brain etc.
*****
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.
Bacon then gives the examples of the monarchs and kings, and the elite who go to
unusual lengths to befriend good and worthy people. The rich and the powerful with the
reins of government in their hands seek out the crème of the society to give the pleasures
of friendship. To bring in the good people, the kings and monarchs give them generous
rewards through wealth and bestowal of honour. Such efforts to cultivate friendship can
be fraught at times as the hand-picked friends may turn hostile causing harm to their
benefactors.

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.
A gulf difference always exists between the ruling elite and the subjects. The distance
is so large that it cannot be bridged through normal means. At times, the princes develop
liking for some individuals. To bring them nearer, the rulers raise their status and give
them administrative powers. The intention is to win their friendship. However, such
generosity and eagerness to elevate individuals to keep them in good humour may
sometimes bring unanticipated harm. This becomes the possibility when the person
chosen is intrinsically wicked in his intent.
*****
The modern languages give unto such persons the name of favorites, or privadoes;
as if it were matter of grace, or conversation.
The individuals entering the coterie of the sovereign are termed as ‘favourites’ or
‘privadoes’ in modern languages. These individuals merely add grace and give
company like a friend.
*****
But the Roman name attaineth the true use and cause thereof, naming them
participes curarum; for it is that which tieth the knot.
But the true sense of the name is apparent in what the Romans called these individuals
– ‘participes curarum’ meaning ‘sharer of cares’. They are the ones who share the
anxiety and worries of the monarch and not just give company. These hand-picked
favoured few are called ‘participes curarum’. It means ‘sharer of cares’, or those who
share the anxiety and worries of the monarch. They are the close confidantes who offer
their counsel to the rulers. It is this sharing of responsibilities/worries that builds the
bond of friendship.
*****
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.
Such practice of co-opting some favoured individuals from among the subjects was
followed not only by weak or emotional rulers, but also by very capable and hard-nosed
ones having formidable strength and political acumen. The kings address these
members of the coterie very graciously as ‘friends’, and they ask other members of the
royalty and bureaucracy to address them so.
*****
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.
Pompey was designated as ‘Pompey, the Great’ by Sylla, the ruler of Rome. Sylla raised
his friend Pompey to such great heights by naming him “Pompey the Great”, that
Pompey praised and boasted about being superior to Sylla. So much so that on one
occasion when Sylla resented Pompey’s decision, Pompey publicly reminded Sylla that
more men adored the sun rising, than the sun setting hinting that he had more clout and
power than Sylla.
*****
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.
Brutus had, slowly made his way to Ceaser’s heart. He was Ceaser’s closest confidant
and advisor. As a reward of the enduring companionship provided by Brutus, Ceaser in
his will had made Brutus his heir after his nephew. Brutus had cast a spell over Ceaser,
an influence the latter never suspected as wicked. This was to become Ceaser’s nemesis
later. Ceaser had all but dismissed the senate because some ill omen portended a
calamity. His wife’s deadly dream about an impending danger strengthened Ceaser’s
desire to do away with the senate. Brutus stepped in at the last moment to prevail upon
Ceaser to hold back his decision of discharging the senate until Culpurina (Ceaser’s
wife) dreamt something better. So great was Brutus’s sway on Ceaser that in one of
Antonius’ letter, mentioned by Cicero in his speech, Antonius has disparagingly called
Brutus ‘venefica’– a witch, who had ‘enchanted’ Ceaser for evil designs.
*****
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.
Augustus elevated Agrippa high up in the royal hierarchy despite the latter’s mean birth
(not from a noble family). Agrippa’s clout in the royal court had soared ominously. He
was enjoying enviable privilege and power. When Agustus consulted the royal
counselor Maecenas about the marriage of his daughter Julia, the counselor proffered
an awkward advice. He suggested to Augustus to give his daughter in marriage to
Agrippa. There was no way anyone else could win her hand with Agrappa around. If
this was not agreeable to the emperor, he would have to eliminate Agrippa. There was
no third option.
*****
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 friendship between Tiberius and Sejanus is another example of the perils of water-
tight friendship. Sejanus charmed Tiberius and became his most intimate companion.
As a result, Sejanus began to enjoy unprecedented privileges and stature. People
perceived them as an inseparable pair. In a letter to Sejanus Tiberus had declared boldly
that he had not hidden from anyone the details of their enduring friendship. The senate
sensed the mood and dedicated an altar to their friendship as if their companionship was
as sublime as a goddess.
*****
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.
A similar or even closer friendship had developed between Septimus Severus and
Plautianus. Septimus had forced his son into marriage with the daughter of Plautianus.
The bonding between the two was so strong that he found no difficulty to countenance
Platianus’ hurtful barbs aimed at his son. The latitude given to Platinus defied reason.
Septimus’s eulogizing of his friend had reached ridiculous levels. In one of his letters
to the senate, he had raved over his love for Plautianus saying he wished his friend to
outlive him in this world
*****
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.
All the characters described above were not novices. They were not soft-hearted and
noble-minded like Trajan, or Marcus Aurelius. In fact, these eminent members of
Rome’s royalty were hard-nosed pragmatists. They took no major decision relating to
governance without enough care, caution and confabulation.
Yet, why did all of them fawn over their friends in such bizarre manner? This is
explained by the fact that these powerful persons craved for friendship in their quest for
worldly happiness.
Bacon reiterates his contention by saying that all these eminent men had access to all
pleasures of life, had families, wealth and power. They failed to draw a line in their
relation with their chums. Later, the same adored friends brought them defeat, disaster
and even death.
Historical Reference
Here it needs to mention the historical background of some famous historical
characters which Bacon has borrowed from historical sources.
Francis Bacon proceeds to give other examples where friendships have turned sour
due to ambition, greed, mutual suspicion and love for power. Julius Caesar and
Decimus Brutus were great friends. Caesar’s meteoric rise to power, influence and
popularity made Brutus uneasy. He feared that Caesar, if not checked, could
neutralize the power of the Senate and become a dictator endangering Rome. To curb
the over-ambitious Cesar, Brutus plotted against him. In this act, he had the support
of a few Senators and Gaius Cassius Longius. Finally, Brutus had Caesar stabbed to
death from the back in 44 BC. That great danger was on the way for Cesar was seen
in a dream by his wife Calpurnia. She had warned her husband about the danger
from the Senate. Brutus had profound influence over Caesar. He had successfully
prevailed upon Caesar not to undermine the Senate until his wife saw a happier
dream. Antonious, a confidante of Calpurnia, loathed Brutus. He had described him
as a vile person who had swayed Cesar to his side. Despite all these warnings, Cesar
had trusted Brutus. He walked to the death trap laid inside the Senate chamber by
Brutus and other conspirators. Bacon cites the example of the friendship between
Augustus and Agrippa. The latter, apparently, was not of noble birth. Augustus
befriended him and went to great lengths to elevate his status. When Augustus
consulted the royal counselor Maecenas, the latter gave him two choices. Either he
gave his daughter Julia in marriage to Agrippa or get him killed. So powerful Agrippa
had become. He posed a real danger to Augustus. Thus, we see how people belonging
to the real strata of society do not remain loyal to their benefactors despite all the
favours bestowed on them. Bacon gives another example of intimate friendship
degrading to hostility and revenge. He mentions the bond between Tiberius Caesar
and Sejanus. Tiberius Caesar was very indulgent with Sejanus. Sejanus gradually
accumulated power by taking advantage of his proximity to Tiberius. Sejanus also
killed or neutralized potential political opponents, including the emperor’s son
Drusus Julius Caesar When Tiberius withdrew to Capri in 26 BC, Sejanus assumed
full control of the entire government as de facto ruler of the empire. Sejanus suddenly
fell from power in 31BC, the year he became Consul. Rumours flew thick and fast
that he was conspiring against Tiberius. Sejanus was arrested and executed, along
with his followers. Thus a very enduring friendship ended in disaster due to mistrust.
It has to be contrasted with the fact that Tiberius had, at one stage, asked the Senate
to dedicate an altar to his friendship with Sejanus. Lastly, Bacon cites the case of the
friendship between Septimius Severus and Plautianus. To cement their friendship,
Severus conferred many honours on Plautianus which included a consular insigina,
a seat in the Senate. He also made him a Consul. During his consulship, Plautianus’
image was minted on coins. He assisted Severus in doing the royal duties. In the
process, he became very rich. His clout rose exponentially. Severus declared him to
be his second in command. In 202BC, Plautianus gave his daughter Publia Fulvia
Plautilla in marriage to Caracalla, the son of Severus. The influence of Plautianus
soared soon after. As a result, the Roman Empress Julia Domna and Caracalla both
began to feel insecure. The marriage between Caracalla and Publia Fulvia Plautilla
was beset with problems between the two. In fact, Caracalla hated both his wife and
his father-in-law. He threatened to kill both of them after becoming the emperor.
When Plautianus discovered this, he began to think of ways to hatch a conspiracy to
dethrone Severus’ family. To Plautianus’ ill luck, his treacherous plot was
discovered. The imperial family of Servus summoned him to the palace and had him
executed. Further acts of retribution followed his son after his death. Thus curtains
came down on a friendship which had flowered so much only to wither away and turn
to ashes.
*****
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.
Comineus, a writer and diplomat who served under Duke Charles Hardy and later Louis
XI of France has said in his writings that his former master, Duke Charles Hardy, would
never share any secrets with anyone. He was particularly careful about not divulging
any secret he considered critical to him and to his rule. But, age caught up with him.
Gradually, his mental faculty deteriorated. A similar judgement can be made about the
latter master, Louis XI, who was also a man of reclusive and suspicious nature. He too
spent his last years in complete isolation. Bacon sights these examples to emphasize the
importance of having a friend with whom one can share the joys and burdens of one’s
heart.
*****
The parable of Pythagoras is dark, but true; Cor ne edito; Eat not the heart.
Pythagoras advanced this idea ‘Cor ne edito’. It means ‘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.
Pythogoras had some harsh way of describing the hazards of keen friendship. He felt
that a person may locate a worthy friend before whom he could unburden his worries.
But, by doing this, he would be inadvertently decapitating (cannibalizing) his own heart.
Such surrender of one’s self before even the closest friend might lead to undesirable
consequences causing harm.
Bacon goes on to conclude that nurturing intimacy excessively might prove to be a
double-edged sword. In the plus side, it could enhance joy and reduce the grief
encountered in day-to-day life. On the minus side, such happiness may be illusory. It is
a fact that there is no man who has shared all his grief with his friend and realistically
reduced his grief. Similarly, there is no man who has shared all the joys with a friend
and experienced more joy. Like the alchemists miracle remedies which palliate pain
despite warning of adverse effects, friendship might soothe suffering despite the risk of
possible harm. In the same vein, a close look at Nature will show that a union of two
elements results in better and more pleasant results. Human friendship has undoubtedly
got some curative and embalming effects notwithstanding the risk of it turning foul.
*****
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.
Strengthening of personal affection and bonding apart, the other benefit is therapeutic
(healing). It sharpens mental functions too. Friendship tempers down the ill effects of
the storms of life, and brings sunshine and cheer to one’s life. It enables one to think
clearly.
*****
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.
This does not mean that you will always get good advise from friends, but what it means
is that the thoughts get jumbled up in the mind and there is not always the clarity in
understanding them. However, when you communicate these thoughts to a friend by
putting them in words, you get the clarity and understanding and become wiser simply
by putting these thoughts in an orderly manner to make the right judgement. This is
more beneficial then doing an entire 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.
Arras was a place famous for its hand-woven textiles. These tapastries were rich ad
beautiful. Themistocles once said that speech must be heard to be appreciated. This was
akin to the tapestries from Arras that could be admired only when opened up and hung
for people to feast their eyes on. Similarly, thoughts, when not opened up for
propagation, remain locked in the mind of the thinker. This is like the rolled-up tapestry
that lies in packs. People walk past them unaware of their great hidden beauty. This
second fruit of friendship – good judgment and better understanding — is not restricted
to opening up of your minds only to a few intelligent friends, although it is best when
you do so. Even if the friend might not be intelligent enough, it nevertheless is beneficial
to expound the thoughts before him. By doing this, one can understand them, and
possibly throw more light on them. This could sharpen his intelligence. It is like the
way we sharpen a tool by rubbing it against a rough stone. Obviously, Bacon compares
the thinker with the tool and the not-so-intelligent listener as the rough stone. In short,
it means a man better say his thoughts to a statue than to bury them in the mind and
suffer suffocation.
*****
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.
Bacon proceeds to praise the advice that comes from well-meaning, un-biased, wise
friends. Such advice seldom leads to undesirable consequences. If a person is guided by
his own instincts, intuition and emotions, the judgment might be coloured, biased and
one-sided. This might lead to difficulties. So, one must not be guided by one’s own
understanding of the situation, and seek advice from wise friends. Heraclitus termed
such independent advice from another person as ‘Dry light’. The drier it is, the more
useful it can be.
*****
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. Just as there is a big difference
between the advice of a true friend and a man’s own judgement, so is there a
difference between a well meaning advice of a true friend and that of a flatterer. But
the man himself is the biggest flatterer of self, and the best remedy for this flattery is
the freedom of a friend to give unbiased advice.
Just the way one’s own judgment has to be sidelined in favour of an independent-
minded advisor’s words, a sycophant’s counsel need to be treated with much less
seriousness than one’s own decision in any matter. Bacon reminds the reader that a
person’s own reading of himself could be minimally critical as it is human tendency not
find fault with oneself. Because of such inherent weakness to feel good about him
ignoring the many flaws of character and brain, a person must guard against the
tendency to go by his own assessment and cast aside the wise counsel of other capable
men.
*****
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.
Advice from a well-meaning wise friend can be for two principal reasons. It might be
about a person’s manners and conduct and the second might be about his business. A
friend’s criticism helps to keep the mind free of many undesirable thoughts and
influences. Keeping a check on one’s own self may sometimes prove to be difficult.
*****
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.
It is generally seen that people do not take much interest in reading good books on
morality and good conduct. Learning by observing others’ mistakes may not be possible
for some. But the best thing remedy that works and that one should take is the
castigation of our good friends. It is strange to see how people, especially those who are
powerful and wealthy, make blunders and damage their fame and fortune due to lack of
well-meaning, balanced and neutral advice from good friends. The more powerful the
person is, the higher will be his propensity to commit such mistakes. St. James had
cautioned his followers about such self deception when one becomes blind to one’s own
failings and weaknesses.
*****
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.
People often lose sight of the hard realities and their own infirmities after a few rounds
of success. They argue that two eyes see no better than one eye, implying that they are
able to reach the correct decision themselves and do not need other’s advice. In the same
vein, they can say a gambler takes a better call than others watching the game. He can
also claim that a musket can be fired from the arm as efficiently as from a rest. These
thoughts are born out of boastfulness and ignorance. In the long run, such mindset can
be highly damaging.
*****
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. But when all is done,
it is the good advice form a good counsel that sets the business straight again. One
may think of taking advice in bits and pieces from different counsels. Although this
is better than taking no advice at all, it is still not recommended as it has its own risks.
Especially teo dangers; one, the advice may not be faithful, for faithful advice is a
rare thing which only true friends give. So the advice may be manipulated in order to
suit the person giving the advice.
All good and competent advisors weigh the risks involved in a business correctly. They
proffer their advice to the businessman with no fear or hesitation. A businessman can
choose to seek advice from one friend over one issue, and from another friend over
another issue. This is better than asking no advice at all, and choosing to go by one’s
own intuition. But by choosing more than one advisor, a businessman may run into
some risk. The advisor, realizing that there are other advisors like him, might be a little
perfunctory in giving his advice. The other risk may be the possibility of getting biased
and ill-intentioned advice. Unless the advisor is extremely good, loyal, principled, and
wise, the advice, disguised as genuine, may turn out to be crooked.
*****
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.
Bacon now talks of another danger from advice from others. The counselor may have
genuine intention to help the person in trouble, but may not have been able to study the
matter properly. In such a case, he could give a drastic and upsetting advice with all the
good intentions. Sadly, the result for the recipient may be harmful and even ruinous.
This situation is similar to the one that results when an incompetent doctor, unaware of
the patient’s medical history, prescribes the wrong medicines to the patient. The
patient’s problems are aggravated leading to his death.
*****
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.
So, Bacon concludes, a person must confide in a single counselor, who knows the ins
and outs of his business. This is because he would be well-placed to give correct advice
using his good understanding of the business. Seeking advice from multiple sources
might be misleading rather than rewarding.
*****
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.
So far, we have learnt about two main benefits resulting from friendship. One relates to
emotions, the other to understanding and judgement. In his concluding statement, Bacon
talks about the third benefit which he likens to the pomegranate fruit that has so many
kernels inside it. Friendship means helping and taking part in all actions and occasions
of a friend.
*****
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.
The best way to explain the many uses of friendship is to see how many things there are
in one’s life that one cannot do or confront alone. In ancient times, it was customary to
call a friend as a replica of one’s self. In reality, a friend is more than himself. Men in
their lifetime have many things to accomplish, many desires to fulfil which are close to
their heart, like devoting to a child, or any other goals.
*****
If a man has 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.
When a man is blessed with a genuine, loyal and un-selfish friend, the latter will take
care of his responsibilities after his death. He may care for his family, run his business,
pay off his debts or do all those things left un-finished after the death of the man. Thus,
a man’s life span gets prolonged. Then, comes the benefit accruing from delegation of
authority. A person can’t be present in multiple places at any given point of time. In
such a case, he may delegate the work in other places which his friend can visit and get
things done. There are many things in life a person can’t do alone- be it in farming,
trading, educating children, fighting off enemies etc. A good friend, like a trusted
deputy, comes to the aid of his friend and smoothens his life.
*****
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.
When trying to present his own merits before others, a person tends to become
needlessly boastful, inviting derision from others. Alternatively, he may be too shy to
present his own qualities with the praise they deserve. Similarly, while asking for a
favour from others, he may feel very awkward. All these functions are best discharged
by a loyal and capable friend. Thus, many functions in the society that are mandatory
can be got done through a friend.
*****
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.
A friend may be a good mediator or a go-between. When a message is to be
communicated to an adolescent son or a peeved wife, or a stern enemy, a friend can do
the job with aplomb and with great ease. Thus, the benefits of friendship are endless. A
friendless, cut-off person is unfit to live in the society.