Of Friendship by Francis Bacon
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 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 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 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, 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 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.
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.
Summary
Sir Francis Bacon’s essay “Of Friendship” was first published in 1612 in the second edition of his collection Essays or Counsels, Civil and Moral. This edition included 38 essays, expanding on the 10 essays of the first edition published in 1597. The essay was later revised and included in the third and final edition of 1625, which contained 58 essays and is considered the definitive version. The 1625 edition, published shortly before Bacon’s death in 1626, reflects his mature thought and polished style. “Of Friendship” is often noted for its philosophical depth and draws on Bacon’s experiences as a statesman and his engagement with classical and Renaissance ideas about friendship.
In his essay “Of Friendship,” Francis Bacon explores why true friendship is essential for a fulfilling life. He begins by challenging the idea that enjoying solitude is always noble. While some, like ancient hermits or spiritual figures, seek solitude for a higher purpose (like connecting with God), most people who shun society are more like wild animals than divine beings. Bacon argues that humans are naturally social, and those who reject meaningful connections lack humanity.
He adds that even being in a crowd doesn’t cure loneliness if there’s no real bond—without love, people in a crowd are just like pictures in a gallery or meaningless noise. He quotes a Latin saying, “A great city is a great solitude,” to show that even in busy places, people can feel isolated if friends are far away. For Bacon, a life without true friends is like a barren wilderness, and someone unfit for friendship is more beast than human.
Bacon then outlines three key benefits, or “fruits,” of friendship, explaining how they improve emotional, intellectual, and practical aspects of life:
Emotional Relief: Friendship provides a way to share the “fullness and swellings” of the heart—emotions like joy, grief, fear, or hope that weigh you down if kept inside. Bacon compares suppressed feelings to physical illnesses caused by blockages in the body, saying that just as medicine opens up the liver or lungs, only a true friend can “open” the heart. By confiding in a friend, you release emotional pressure in a kind of “civil confession.” This sharing doubles your joys (because celebrating with a friend feels better) and cuts your sorrows in half (because a friend’s support lightens the load). Bacon sees this as a natural, almost magical process, like an alchemist’s stone that heals the mind.
Clearer Thinking: Friendship sharpens your mind. When you talk to a friend, you organize your scattered thoughts, see them more clearly, and understand their flaws or strengths. Bacon says this process makes you wiser than if you just think alone all day. He uses a metaphor from Themistocles, comparing speech to a tapestry unrolled to show its full design, while thoughts kept inside are like folded cloth, hidden and unclear. Even if a friend doesn’t give advice, the act of discussing helps.
When a friend does offer counsel, it’s especially valuable because it’s “dry light”—clear and unbiased, unlike your own thoughts, which are clouded by emotions or habits. Bacon warns that without a friend’s honest feedback, people can fall into self-flattery, making poor decisions, especially powerful people who lack someone to point out their mistakes.
Practical Support: Friends extend your abilities by doing things you can’t do yourself. For example, a friend can speak on your behalf in situations where it’s awkward or improper for you to speak, like praising your own achievements or asking for favors. They can also help with tasks, represent you in distant places, or even carry out your wishes after your death, like ensuring your children are cared for or your projects are completed. Bacon calls a friend “another self,” emphasizing how they expand your reach and give you a kind of second life. This support makes friendship invaluable, as there are countless situations where you need someone to act in your place.
To illustrate the importance of friendship, Bacon shares historical examples, especially from powerful rulers who sought friends despite the risks. For instance, Roman dictator Sylla raised Pompey to great power, only for Pompey to later challenge him. Julius Caesar trusted Decimus Brutus so much that Brutus could influence him to ignore warnings, leading to his assassination. Augustus elevated Agrippa, a man of humble birth, to such a high status that he was seen as essential to the emperor’s life. These stories show that even the most powerful people feel incomplete without friends, craving someone to share their burdens and joys, even if it means taking risks by elevating companions to near-equals.
Bacon also warns of the dangers of isolation. He cites Duke Charles the Hardy, whose refusal to share his secrets led to mental decline, and suggests that keeping everything inside is like “eating your own heart,” a destructive act. In contrast, true friendship is transformative, offering emotional balance, intellectual clarity, and practical help. Bacon concludes that friends make life richer and more manageable, allowing you to navigate challenges and achieve things beyond your individual capacity.
Essay Analysis
Paragraph 1: The Nature of Solitude and Friendship
Summary: Bacon begins by quoting a saying, “Whosoever is delighted in solitude, is either a wild beast or a god,” suggesting that loving solitude is unnatural unless it’s for a higher purpose. He argues that hating society shows a savage, beast-like quality, not a divine one, except when someone seeks solitude for spiritual growth, as seen in figures like Epimenides, Numa, Empedocles, Apollonius of Tyana, or Christian hermits. Most people misunderstand solitude: a crowd isn’t true company, just a “gallery of pictures” or “tinkling cymbal” without love.
He cites the Latin adage “Magna civitas, magna solitudo” (a great city is a great solitude), meaning big cities feel lonely because friends are scattered. Without true friends, life is a “wilderness,” and those unfit for friendship are more beast than human.
Analysis: This opening paragraph sets the philosophical foundation for the essay, using a striking quote to grab attention and frame solitude as problematic unless purposeful. Bacon’s beast-or-god dichotomy is vivid, drawing on classical and Christian ideas to appeal to his educated audience. The metaphors of crowds as “pictures” and talk as “cymbals” emphasize the emptiness of superficial connections, while the Latin adage adds scholarly weight. By calling a friendless life a “wilderness,” Bacon underscores friendship’s necessity, setting up his argument about its benefits. The paragraph’s rhetorical flair and universal theme of loneliness make it engaging and relatable.
Paragraph 2: First Fruit of Friendship – Emotional Relief
Summary: Bacon introduces the first benefit of friendship: it relieves the heart’s emotional burdens. He compares suppressed feelings (griefs, joys, fears) to physical blockages that cause illness, noting that while medicines like sarza or sulphur treat the body, only a true friend can “open” the heart. By sharing emotions with a friend, you release pressure in a “civil shrift or confession,” easing your mind and making life more bearable.
Analysis: Bacon uses a medical metaphor to make the abstract idea of emotional relief concrete, comparing the heart to bodily organs to show the danger of bottling up feelings. The term “civil shrift” (a secular confession) adds a spiritual dimension, suggesting friendship’s profound role in mental health. This paragraph is concise but powerful, focusing solely on the emotional benefit to set up the broader discussion of friendship’s value. It appeals to universal experiences of emotional overwhelm, making the argument accessible and laying the groundwork for examples of how even powerful people need this relief.
Paragraph 3: Friendship Among the Powerful
Summary: Bacon observes that kings and monarchs highly value friendship’s emotional benefits, often risking their safety to gain it. Because their high status isolates them, they can’t easily make friends unless they elevate someone to be a close companion, almost an equal, which can lead to problems. Modern languages call these companions “favorites” or “privadoes,” implying mere favor, but the Roman term “participes curarum” (sharers of cares) better captures their role as trusted confidants. Even the wisest, most politic rulers, not just weak ones, have chosen such friends, allowing them to be called friends in the same way private individuals do.
Analysis: This paragraph shifts to the practical realities of friendship among the elite, showing its universal appeal. Bacon’s focus on rulers highlights the stakes of friendship—emotional relief is so vital that even powerful figures risk their authority for it. The contrast between modern terms (“favorites”) and the Roman “participes curarum” emphasizes the depth of true friendship, distancing it from superficial flattery. By noting that even wise rulers seek friends, Bacon prepares to illustrate with historical examples, reinforcing his argument with real-world relevance. The formal tone and classical reference reflect his scholarly audience.
Paragraph 4: Historical Examples of Royal Friendships
Summary: Bacon provides examples of rulers who valued friendship: Sylla raised Pompey, but Pompey later defied him, boasting that more people admire a “rising sun” than a “setting” one. Julius Caesar trusted Decimus Brutus, who was named in his will but led him to his death by dismissing omens. Augustus elevated Agrippa, a man of low birth, to such power that he was indispensable. Tiberius and Sejanus were so close the Senate honored their friendship, and Septimius Severus favored Plautianus, even over his own son. Bacon notes that these rulers, despite being wise and self-centered, felt incomplete without friends, proving that even those with families need friendship’s unique comfort.
Analysis: This paragraph grounds Bacon’s argument in historical evidence, using Roman examples to show both the power and risks of friendship. Each case illustrates how rulers gained emotional support but faced rivalry or betrayal, adding complexity to the idea of “participes curarum.” The vivid anecdotes (e.g., Pompey’s sun metaphor, Brutus’s betrayal) make the argument engaging, while the focus on selfish rulers underscores friendship’s universal necessity. Bacon’s choice of Roman history appeals to his Renaissance audience’s fascination with classical antiquity, lending authority and narrative flair to his point.
Paragraph 5: The Danger of Isolation
Summary: Bacon cites historian Comineus, who noted that Duke Charles the Hardy’s refusal to share secrets weakened his mind later in life. He suggests Louis XI suffered similarly from secrecy. Quoting Pythagoras’s saying “Cor ne edito” (eat not the heart), Bacon compares bottling up emotions to self-cannibalism. He concludes the first fruit of friendship: sharing with a friend doubles joys (because celebrating together is better) and halves griefs (because support eases pain). This is like an alchemist’s stone, working opposite effects (strengthening joy, weakening sorrow) for the mind’s benefit, mirroring how union in nature strengthens positive actions and dulls negative ones.
Analysis: This paragraph reinforces the emotional benefit of friendship by warning against isolation, using historical and philosophical references for credibility. The Pythagoras quote is vivid and memorable, making the harm of secrecy striking. The alchemist’s stone metaphor, popular in Bacon’s era, adds a mystical yet scientific tone, while the natural analogy (union strengthens, division weakens) grounds the idea in everyday observation. By summarizing the first fruit, Bacon ties the paragraph back to paragraph 2, creating cohesion. The emotional focus and relatable imagery make it persuasive.
Paragraph 6: Second Fruit of Friendship – Clearer Thinking
Summary: The second benefit of friendship is intellectual: it clarifies the mind, as the first benefit calms the emotions. Talking to a friend organizes scattered thoughts, making them easier to understand and revealing their strengths or flaws. Bacon quotes Themistocles, who said speech is like an unrolled tapestry showing its design, while thoughts are like folded cloth, hidden. This process makes you wiser than a day’s solitary meditation. Even without advice, discussing with a friend sharpens your wits, like a stone that hones a blade without cutting. It’s better to talk to a statue than keep thoughts bottled up.
Analysis: Bacon shifts to the mind, using the tapestry metaphor to vividly illustrate how discussion reveals ideas, making the abstract concrete. The Themistocles quote adds classical authority, while the stone metaphor is practical and relatable. By emphasizing that even casual talk helps, Bacon broadens friendship’s intellectual value beyond formal advice, appealing to everyday experiences. The statue comparison adds humor and urgency, warning against isolation. This paragraph sets up the next one by introducing the idea of counsel, maintaining the essay’s logical flow.
Paragraph 7: The Value of a Friend’s Advice
Summary: Bacon expands on the intellectual benefit, focusing on a friend’s honest counsel, which Heraclitus called “dry light”—pure and unbiased, unlike self-judgment clouded by emotions or habits. A friend’s advice is better than self-flattery, the worst kind of deception. Counsel covers behavior (where a friend’s feedback keeps you grounded) and business (where it corrects foolish ideas, like thinking you’re wiser when angry). Without a friend’s input, people, especially the powerful, make grave errors, like forgetting their flaws after glimpsing them, as St. James warned.
Bacon cautions against taking advice from multiple sources, as it’s often biased or harmful, like a doctor treating a symptom without knowing the patient. Only a friend who knows you well gives balanced, safe advice.
Analysis: This paragraph deepens the intellectual argument, using the “dry light” metaphor to contrast objective advice with biased self-judgment. The St. James reference adds moral weight, while everyday analogies (e.g., a gamester vs. a looker-on) make the point relatable. Bacon’s warning about fragmented advice reflects his statesman’s experience with conflicting counsel, adding practical wisdom. The physician metaphor vividly illustrates the risks of uninformed advice, emphasizing the need for trust. The focus on both personal and professional life broadens the argument, making it relevant to all readers.
Paragraph 8: Third Fruit of Friendship – Practical Support
Summary: The final benefit is practical: friends help in countless ways, like a pomegranate “full of many kernels.” They do things you can’t, like praising your merits, begging favors, or acting in your place, which you might find awkward or impossible. A friend can speak freely where you’re bound by roles (e.g., as a father or husband). They can continue your legacy after death, like caring for your family or finishing your work, giving you a “second life.” Bacon says the ancients understated it by calling a friend “another self,” as friends do far more. Without a friend, you’re so limited you might as well “quit the stage” of life.
Analysis: This concluding paragraph emphasizes friendship’s tangible benefits, using the pomegranate metaphor to suggest endless small advantages. The “another self” idea, drawn from Aristotle, highlights the deep bond, while the “quit the stage” phrase adds dramatic flair, implying life without friends is unlivable. Bacon’s examples (e.g., advocating, begging) are relatable, grounding the argument in daily life. By ending with legacy and death, he elevates friendship’s importance, leaving a lasting impression. The paragraph ties the essay together, completing the case for friendship’s transformative power.
Key Points
About the Author: Francis Bacon
Francis Bacon (1561–1626) was a prominent English philosopher, statesman, scientist, and essayist, often hailed as a founder of the scientific method and a key figure in the English Renaissance. He held high offices, including Attorney General and Lord Chancellor under King James I, but his career ended in disgrace due to bribery charges in 1621. Bacon’s Essays or Counsels, Civil and Moral, first published in 1597, expanded in 1612, and finalized in 1625, is a collection of short, reflective pieces on topics like politics, morality, and human relationships.
“Of Friendship,” included in the 1612 and 1625 editions, reflects Bacon’s philosophical insights, classical learning, and personal experiences navigating alliances and betrayals in the Elizabethan and Jacobean courts. His emphasis on friendship likely stems from his own need for trusted companions in a competitive political world.
Introduction
The essay begins with a striking quote Bacon attributes to an unnamed source: “Whosoever is delighted in solitude, is either a wild beast or a god.” This sets the philosophical tone, challenging the idea that solitude is inherently virtuous. Bacon argues that a natural hatred of society is beastly, not divine, unless solitude is chosen for a higher purpose, like spiritual reflection. He distinguishes between shallow crowds and true companionship, asserting that without love, social interactions are empty—“a crowd is not company.” The Latin adage “Magna civitas, magna solitudo” (a great city is a great solitude) underscores the loneliness of urban life without friends.
The introduction concludes that a life without true friends is a “wilderness,” and those unfit for friendship are more animal than human. This engaging opening hooks the reader with bold imagery and establishes friendship as essential to human fulfillment.
Structure
The essay is divided into eight paragraphs, each focusing on a specific aspect of friendship, creating a logical progression from philosophical foundations to practical benefits.
The Nature of Solitude and Friendship: Critiques solitude, distinguishes between its types, and argues that true friends prevent a lonely, “wilderness” life.
First Fruit – Emotional Relief: Introduces the first benefit: friends ease emotional burdens by allowing you to share joys, griefs, and fears, like a confession.
Friendship Among the Powerful: Explains why rulers value friendship, elevating companions to share their burdens, despite risks.
Historical Examples of Royal Friendships: Provides specific cases (e.g., Sylla and Pompey, Caesar and Decimus Brutus) to illustrate the power and dangers of such friendships.
The Danger of Isolation: Warns against bottling up emotions, using historical and philosophical references to emphasize the emotional benefits of sharing with friends.
Second Fruit – Clearer Thinking: Describes how friends clarify thoughts through discussion, making you wiser than solitary reflection.
The Value of a Friend’s Advice: Expands on intellectual benefits, emphasizing honest counsel for personal behavior and business decisions.
Third Fruit – Practical Support: Concludes with friendship’s practical benefits, as friends act as proxies, extending your abilities and legacy.
The structure is systematic, with the first paragraph setting up the problem (solitude without friends), the next three exploring the first “fruit” (emotional relief), two addressing the second (intellectual clarity), and the final one covering the third (practical support). Historical examples and metaphors reinforce each point, making the essay cohesive and persuasive.
Setting
The essay has no specific physical or temporal setting, as it’s a philosophical reflection rather than a narrative. Its intellectual setting is early 17th-century England during the Renaissance, under King James I’s reign (1603–1625). Bacon draws heavily on classical sources (e.g., Aristotle, Cicero, Heraclitus) and Roman history (e.g., Sylla, Caesar), reflecting the Renaissance revival of Greco-Roman learning. His references to kings and “favorites” mirror the courtly politics of his time, where alliances were vital but risky, as seen in Bacon’s own career. The Latin quotes and historical examples assume an educated, elite audience familiar with classical texts. While rooted in this context, the essay’s universal themes—loneliness, trust, and support—make it relevant across time and place.
Themes
The Necessity of Friendship: Bacon argues that true friends are essential to avoid a lonely, “wilderness” life, fulfilling a fundamental human need for connection.
Emotional Balance: Friendship provides a safe space to share emotions, preventing the mental harm of suppressed feelings and doubling joys while halving griefs.
Intellectual Clarity: Friends sharpen thinking through discussion and honest advice, countering self-flattery and improving decisions.
Practical Support: Friends extend one’s capabilities, acting as proxies in tasks like advocacy, representation, or legacy preservation.
Power and Risk: Rulers seek friends to complete their happiness, but elevating companions can lead to betrayal or rivalry, as seen in historical examples.
Human Vulnerability: Sharing emotions and relying on others requires trust, highlighting the vulnerability and strength in true friendship.
These themes blend philosophical ideals with practical realities, reflecting Bacon’s dual roles as thinker and statesman.
Style
Bacon’s style in “Of Friendship” is concise, aphoristic, and rhetorically powerful, designed to instruct and persuade. Key features include:
Aphorisms: Memorable phrases like “A crowd is not company” or “Eat not the heart” distill complex ideas into quotable nuggets.
Metaphors and Imagery: Vivid comparisons—emotions as bodily “stoppings,” friendship as an alchemist’s stone, speech as an unrolled tapestry—make abstract concepts tangible.
Classical and Historical References: Citations of Pythagoras, Heraclitus, and Roman figures (e.g., Caesar, Agrippa) lend authority and ground arguments in real-world examples.
Latin Quotations: Phrases like “Magna civitas, magna solitudo” and “participes curarum” appeal to educated readers and reflect Renaissance humanism.
Balanced Structure: Each paragraph focuses on a single idea, supported by examples and reasoning, creating a clear, logical flow.
Formal yet Relatable Tone: The formal prose of the time is tempered by universal themes (e.g., loneliness, trust), making it accessible despite its erudition.
Bacon’s style combines philosophical depth with practical wisdom, using rhetorical devices to engage both the mind and emotions of his audience.
Message
The core message of “Of Friendship” is that true friendship is indispensable for a fulfilling life, addressing emotional, intellectual, and practical needs. Bacon asserts that humans are social beings who suffer in isolation or superficial company, and only true friends make life meaningful. Friends provide emotional relief by sharing joys and sorrows, intellectual clarity through discussion and honest advice, and practical support by acting as proxies in tasks you can’t do alone.
Even powerful rulers, despite their wealth and status, seek friends to complete their happiness, though this carries risks. Bacon emphasizes that friendship doubles joys, halves griefs, and extends one’s capabilities, making a friend “another self” who enables you to live beyond personal limitations. The essay ultimately celebrates friendship as a transformative bond that enriches and sustains human existence.
Francis Bacon
Background:
Francis Bacon was born on January 22, 1561, in London, England. He was the son of Sir Nicholas Bacon, who served as Lord Keeper of the Great Seal, and Anne Cooke, a learned woman and scholar. He entered Trinity College, Cambridge, at the age of 12, where he studied law, philosophy, and the classics. He later traveled to France, which broadened his intellectual and diplomatic perspectives. Bacon lived during the Elizabethan and Jacobean eras, a time of flourishing Renaissance learning and complex court politics.
Career:
Bacon’s political life was both impressive and turbulent. He entered Parliament in 1584 and rose through the ranks to become Attorney General in 1613 and Lord Chancellor in 1618. He was knighted in 1603 and later ennobled as Baron Verulam and Viscount St. Alban. However, his career ended in disgrace when he was convicted of bribery in 1621. He was fined, briefly imprisoned, and forced to retire from public life. His experiences in court, with its shifting loyalties and betrayals, shaped his views on the practical value and vulnerability of friendship.
Philosophy and Scientific Contributions:
Bacon is widely considered the father of the scientific method. He championed empirical observation and inductive reasoning, most famously in his work Novum Organum (1620). He emphasized systematic experimentation and is credited with influencing the later formation of the Royal Society. His contributions laid foundational principles for modern science.
Literary Contributions:
Bacon was also a notable essayist. His Essays or Counsels, Civil and Moral, first published in 1597 and expanded in later editions (1612 and 1625), reflect his keen observation of human nature and practical philosophy. Among these is the essay “Of Friendship,” which exemplifies his concise, aphoristic style and analytical mindset. He also authored The Advancement of Learning (1605), advocating reform in education.
Personal Life:
Bacon married Alice Barnham in 1606, but the marriage was not notably affectionate, and he had no children. Throughout his life, he struggled with financial problems and political adversaries, and these hardships likely increased his appreciation for the emotional and practical support offered by true friendship. He died on April 9, 1626, from pneumonia, reportedly contracted while conducting a scientific experiment involving the preservation of meat with snow.
Legacy:
Bacon’s impact on the development of the scientific method, Enlightenment thinking, and the English essay form is immense. His blend of practical wisdom and philosophical depth makes his writings enduringly relevant. The themes in “Of Friendship”—trust, support, intellectual exchange—resonate with modern psychological understandings of the importance of social bonds, highlighting the timelessness of his insights into human relationships.
Francis Bacon is considered the father of the scientific method, father of empiricism, and father of the English essay.
Father of the Scientific Method: Bacon pioneered the use of systematic observation, experimentation, and inductive reasoning to advance knowledge, as outlined in his work Novum Organum (1620). He emphasized testing ideas through evidence rather than relying on ancient authorities, laying the groundwork for modern scientific inquiry.
Father of Empiricism: His focus on empirical evidence—knowledge gained through observation and experience—established him as a key figure in the philosophical school of empiricism, influencing later thinkers like John Locke and David Hume.
Father of the English Essay: Bacon introduced the essay form to English literature with his Essays or Counsels, Civil and Moral (1597, 1612, 1625), including “Of Friendship.” Inspired by Montaigne, he adapted the genre into a concise, aphoristic style, shaping its development in English writing.
Word Meaning
| Tough Word | Meaning in English | Meaning in Hindi |
| Paragraph 1 | ||
| Spake | Past tense of “speak”; to have said something. | कहा (भूतकाल का रूप) |
| Delighted | Greatly pleased or happy. | खुश, प्रसन्न |
| Solitude | The state of being alone, often in a peaceful or quiet manner. | एकांत, अकेलापन |
| Beast | A large, wild animal; often used to refer to something untamed or cruel. | जानवर, पशु |
| Aversion | A strong feeling of dislike or opposition. | द्वेष, नफरत |
| Hatred | Intense dislike or hostility. | घृणा, नफरत |
| Divine | Relating to God or a deity; holy. | दिव्य, ईश्वर से संबंधित |
| Proceed | To continue or carry on. | आगे बढ़ना, जारी रखना |
| Sequester | To isolate or hide away something or someone; to remove or separate. | अलग करना, एकांत में रखना |
| Feignedly | Done in a way that is pretended or not real; falsely. | दिखावे के लिए, कृत्रिम रूप से |
| Heathen | A person who does not belong to a widely held religion (esp. Christianity, Judaism, Islam). | अविश्वासी, विदेशी धर्म मानने वाला व्यक्ति |
| Epimenides the Candian | Ancient Greek philosopher and mystic from Crete. | एपिमेनिडीज, क्रीट द्वीप का प्राचीन ऋषि और दार्शनिक |
| Numa the Roman | Second King of Rome, known for wisdom and religious reforms. | नूमा, रोम का दूसरा राजा |
| Empedocles the Sicilian | Greek philosopher who proposed the theory of four elements. | एम्पेडोक्लीज़, सिसिली का दार्शनिक |
| Apollonius of Tyana | Ancient philosopher and miracle-worker from Tyana. | टायाना का एपोलोनियस, प्राचीन दार्शनिक और संत |
| Divers | Various, different types. | विविध, कई प्रकार के |
| Hermits | People who live alone or in a secluded place, often for religious reasons. | तपस्वी, एकांतवासी |
| Extendeth | Old form of “extends”; to reach or stretch out. | विस्तार करना |
| Tinkling | Producing a light, clear ringing sound. | झंकार, हलकी आवाज |
| Cymbal | A musical instrument that produces a ringing sound when struck. | झंकार, धातु की पट्टी, ढोलक की प्लेट |
| Adage | A proverb or short statement expressing a general truth. | कहावत, प्रचलित सत्य |
| Meeteth | Old form of “meets”; to come into contact with. | मिलता है, सामना करता है |
| Magna | Great, large (Latin origin). | महान, बड़ा |
| Civitas | Latin word for “city” or “community.” | नागरिकता, शहर |
| Scattered | Spread or thrown over a wide area. | बिखरा हुआ, फैला हुआ |
| Fellowship | A group of people with shared interest or companionship. | साझेदारी, समुदाय |
| Mere | Only; nothing more than. | मात्र, केवल |
| Miserable | Very unhappy or uncomfortable. | दुखी, दयनीय |
| Wilderness | A wild and uncultivated area. | वीरान, सुनसान, निर्जन स्थान |
| Beasts | Wild animals or untamed creatures. | जानवर, पशु |
| Spake | Past tense of “speak”; to have said something. | कहा (भूतकाल का रूप) |
| Paragraph 2 | ||
| Principal | The main or most important part. | प्रधान, मुख्य |
| Passions | Strong emotions or feelings, especially intense ones. | भावनाएँ, जुनून |
| Suffocations | The state of being deprived of air, or unable to breathe properly. | घुटन, सांस रुकना |
| Sarza | A medicinal herb, traditionally used to treat liver problems. | सरजा (एक औषधीय जड़ी-बूटी) |
| Steel | A hard metal used in medicine for its medicinal properties. | इस्पात, धातु |
| Spleen | An organ in the body responsible for filtering blood and producing immune responses. | प्लीहा, तिल्ली |
| Flower of Sulphur | A powdered form of sulfur used in traditional medicine. | गंधक का फूल (पारंपरिक औषधि) |
| Castoreum | A substance from the glands of beavers, used in traditional medicine. | कास्टोरियम (एक पदार्थ जो बीवर की ग्रंथियों से निकलता है) |
| Receipt | A formula or prescription for a remedy or treatment. | नुस्खा, इलाज |
| Impart | To give or share information or feelings. | देना, साझा करना |
| Griefs | Sorrow, distress, or pain, especially from a loss. | शोक, दुख |
| Suspicions | Beliefs or feelings that something may not be true or right. | संदेह, शक |
| Counsels | Advice or guidance, especially given formally. | सलाह, मार्गदर्शन |
| Lieth | A poetic form of “lies,” meaning to rest or be placed upon. | पड़ा हुआ, रखा हुआ |
| Oppress | To burden or weigh heavily on someone emotionally or mentally. | दबाना, अत्याचार करना |
| Shrift | Confession, especially to a priest or in a religious context. | पश्चात्ताप, अपराध का क़ुबूल करना |
| Paragraph 3 | ||
| Monarchs | Rulers, especially kings or queens. | शासक, सम्राट |
| Set upon | To value or place importance on something. | पर रखना, महत्व देना |
| Hazard | A danger or risk. | खतरा, जोखिम |
| Sorteth | An old-fashioned form of “sorts,” meaning to result or lead to. | परिणामस्वरूप, उत्पन्न करना |
| Privadoes | A term for intimate or close companions, especially in a royal context. | निजी, प्रियजन |
| Grace | A pleasing quality or kindness, often in the form of favor. | कृपा, अनुग्रह |
| Attaineth | Old form of “attains”; to achieve or reach. | प्राप्त करना, हासिल करना |
| Participes Curarum | Latin: “partners in cares”; companions who share a ruler’s burdens. | साथी कष्टों के, जो शासक के साथ जिम्मेदारियाँ साझा करते हैं |
| Tieth | To bind or connect. | बाँधना, जुड़ना |
| Plainly | Clearly or evidently. | स्पष्ट रूप से, साफ तौर पर |
| Reigned | Held royal office; ruled as king or queen. | शासन किया, राज किया |
| Private Men | Ordinary people, not in positions of power or authority. | सामान्य लोग, साधारण व्यक्ति |
| Paragraph 4 | ||
| L. Sylla | Refers to Lucius Cornelius Sulla, a Roman general and dictator. | एल. सुल्ला (रोम का सेनापति और तानाशाह) |
| Commanded | To exercise authority or control over someone or something. | आदेश देना, शासक होना |
| Pompey | Roman general and statesman; political rival of Julius Caesar. | पॉम्पी (रोम का सेनापति और नेता) |
| Vaunted | Boasted or bragged about something. | गर्व करना, घमंड करना |
| Consulship | The office or term of a Roman consul, a high-ranking elected official. | कॉन्सल का पद, उच्च सरकारी पद |
| Pursuit | The act of following or chasing something, often a goal. | पीछा करना, प्रयास करना |
| Resent | To feel displeasure or anger about something. | नाराज होना, गुस्सा होना |
| Thereat | At that place or on that occasion (archaic). | उस समय, उस स्थान पर |
| Bade | Past tense of “bid”; to command or request. | आज्ञा दी, निवेदन किया |
| Julius Caesar | Famous Roman general, dictator, and historical figure. | जूलियस सीज़र (रोम का सम्राट) |
| Decimus Brutus | Roman military commander involved in the assassination of Julius Caesar. | डेसिमस ब्रूटस (रोम का सेनापति) |
| Testament | A formal will stating a person’s final wishes. | वसीयत, कानूनी दस्तावेज |
| Heir | A person legally entitled to inherit property or title. | उत्तराधिकारी |
| Senate | The governing or advisory assembly in ancient Rome. | सीनेट, राज्यसभा |
| Presages | Signs or warnings of future events, especially bad ones. | पूर्वसूचना, भविष्यवाणी |
| Calpurnia | Wife of Julius Caesar, known for her dream warning of his death. | कैलपुर्निया (जूलियस सीज़र की पत्नी) |
| Antonius | Refers to Mark Antony, Roman politician and general. | एंटोनी (मार्क एंटनी, रोम का नेता) |
| Recited | To read aloud or repeat from memory. | सुनाना, पाठ करना |
| Verbatim | Word for word; exactly as spoken or written. | शब्दशः, ज्यों का त्यों |
| Cicero’s Philippics | A series of speeches by Cicero attacking Mark Antony. | सिसरो के फिलिपिक्स (मार्क एंटनी पर भाषणों की शृंखला) |
| Venefica | Latin word meaning “witch” or sorceress. | जादूगरनी, तांत्रिक महिला |
| Enchanted | Under a magical spell or deeply charmed. | मंत्रमुग्ध, मोहित |
| Consulted | Asked for advice or opinion. | सलाह लेना, परामर्श करना |
| Augustus | The first emperor of Rome and adopted heir of Julius Caesar. | ऑगस्टस (प्रथम रोमन सम्राट) |
| Agrippa | Roman general and close ally of Augustus. | एग्रीप्पा (ऑगस्टस का सेनापति और सहयोगी) |
| Maecenas | Political advisor and patron of the arts in Augustus’ court. | माकीनस (कवि और सांस्कृतिक संरक्षक) |
| Tiberius Caesar | Second Roman emperor after Augustus. | टाइबेरियस सीज़र (रोम का सम्राट) |
| Sejanus | Roman soldier and confidant of Tiberius; later executed for treason. | सिजेनस (रोमन सैन्य अधिकारी) |
| Reckoned | Regarded or considered as; calculated. | समझा गया, माना गया |
| Saith | Archaic or poetic form of “says.” | कहता है (पुराना रूप) |
| Haec pro amicitia nostra non occultavi | Latin: “These things I have not hidden for the sake of our friendship.” | “ये बातें मैंने हमारी मित्रता के कारण नहीं छिपाईं।” |
| Septimius Severus | Roman emperor known for strengthening the empire’s borders. | सेप्टिमियस सेवेरस (रोमन सम्राट) |
| Plautianus | Powerful official under Severus; executed for conspiracy. | प्लाउटियानुस (रोमन अधिकारी) |
| Affronts | Insults or deliberate acts of disrespect. | अपमान, बेइज्जती |
| Over-live | To live beyond a certain point (e.g., a person, an era, or expectations). | अधिक समय तक जीना, आगे तक जीवित रहना |
| Trajan | Roman emperor known for military success and public works. | ट्रायजन (सफल और लोकप्रिय रोमन सम्राट) |
| Aurelius | Refers to Marcus Aurelius, a Stoic philosopher and Roman emperor. | ऑरेलियस (दार्शनिक और रोमन सम्राट) |
| Felicity | Intense happiness or good fortune. | आनंद, परम सुख |
| Paragraph 5 | ||
| Comineus | Refers to Jean de Comines, a French historian of kings and princes. | कोमिनेस (फ्रांसीसी इतिहासकार) |
| Duke Charles the Hardy | Also known as Charles the Bold, Duke of Burgundy, known for conflict with France. | ड्यूक चार्ल्स द हार्डी (बुर्गंडी के ड्यूक) |
| Whereupon | As a result of which; on which (archaic usage). | जिस पर, जिसके परिणामस्वरूप |
| Goeth | Archaic form of “goes.” | जाता है |
| Saith | Archaic or poetic form of “says.” | कहता है (पुराना रूप) |
| Impair | To weaken or damage something. | क्षति पहुँचाना, कमजोर करना |
| Perish | To die or be destroyed, especially in a sudden or tragic way. | नष्ट होना, मर जाना |
| Mought | Archaic form of “might,” indicating possibility or permission. | सकता था, संभव था |
| Lewis the Eleventh | Louis XI of France, known for political cunning and strengthening royal power. | लुई ग्यारहवां (फ्रांस का राजा) |
| Tormentor | Someone or something that causes pain or suffering. | यातना देने वाला, पीड़ित करने वाला |
| Parable | A story used to teach a moral or spiritual lesson. | दृष्टांत, नैतिक कथा |
| Pythagoras | Greek philosopher and mathematician, famous for the Pythagorean Theorem. | पायथागोरस (गणितज्ञ और दार्शनिक) |
| Cor ne edito | Latin for “Do not eat the heart,” attributed to Pythagorean doctrine against cruelty. | “हृदय मत खाओ” – क्रूरता के विरुद्ध विचार |
| Cannibals | Beings that eat the flesh of their own species. | नरभक्षक, मांसाहारी |
| Contrary | Opposite in nature, direction, or meaning. | विपरीत, उल्टा |
| Redoubleth | Archaic form of “redoubles”; to intensify or increase again. | पुनः बढ़ाना, अधिक करना |
| Imparteth | Archaic for “imparts”; to share or give. | प्रदान करना, साझा करना |
| Grieveth | Archaic for “grieves”; to feel sorrow or grief. | दुखी होना, शोक करना |
| Alchemists | Practitioners of early chemistry who sought to turn base metals into gold. | रसायनज्ञ, अल्केमिस्ट |
| Manifest | To show or demonstrate clearly. | स्पष्ट करना, प्रकट करना |
| Paragraph 6 | ||
| Healthful | Promoting good health or well-being. | स्वास्थ्यवर्धक, लाभकारी |
| Sovereign | Supreme in power or authority. | सर्वोच्च, प्रमुख |
| Affections | Feelings of love, fondness, or emotion. | भावनाएँ, स्नेह |
| Storm | A violent disturbance of the atmosphere, often with strong winds, rain, etc. | तूफ़ान |
| Tempests | Violent storms, often used metaphorically. | आंधी, तूफान |
| Counsel | Advice or guidance, especially of a formal nature. | सलाह, परामर्श |
| Fraught | Filled with (usually something undesirable). | भरा हुआ (आमतौर पर चिंता या संकट से) |
| Wits | Mental sharpness or intelligence. | बुद्धि, चतुराई |
| Tosseth | Archaic: to throw or toss (used metaphorically here for tossing thoughts). | फेंकना, इधर-उधर करना |
| Marshalleth | Archaic: arranges or organizes. | व्यवस्थित करना, क्रमबद्ध करना |
| Waxeth | Archaic: grows or becomes. | बढ़ना, बनना |
| Discourse | A formal discussion or expression of thought. | संवाद, चर्चा |
| Themistocles | Athenian politician and general, noted for naval leadership. | थेमिस्टोक्लीज (प्राचीन एथेंस के नेता) |
| Arras | A rich tapestry used for wall decorations, originally from Arras, France. | अरास (दीवार पर लटकने वाला सजावटी कपड़ा) |
| Learneth | Archaic: learns. | सीखता है |
| Whetteth | Archaic: sharpens (a blade, or figuratively, the mind). | तेज करता है, धार लगाता है |
| Paragraph 7 | ||
| Vulgar | Ordinary, common, or lacking sophistication. | सामान्य, साधारण |
| Heraclitus | Ancient Greek philosopher known for his belief in constant change. | हेराक्लाइटस (प्राचीन ग्रीक दार्शनिक) |
| Enigma | Something mysterious, puzzling, or difficult to understand. | रहस्य, गुत्थी |
| Infused | Filled or instilled with a quality or feeling. | भरना, समाहित करना |
| Drenched | Thoroughly wet or soaked. | भीगा हुआ, सराबोर |
| Flatterer | Someone who praises insincerely to gain favor. | चापलूस |
| Flattery | Excessive and insincere praise. | चापलूसी, बढ़ा-चढ़ाकर तारीफ करना |
| Admonition | A warning or gentle scolding. | चेतावनी, उपदेश |
| Piercing | Sharp or intense, often in sound or feeling. | तीव्र, चुभने वाला |
| Corrosive | Causing damage gradually, especially chemically or emotionally. | घातक, नष्ट करने वाला |
| Receipt | A prescription or remedy (archaic usage). | नुस्खा, उपाय |
| Behold | To see or observe something remarkable. | देखना, निहारना |
| Absurdities | Things that are ridiculously unreasonable or illogical. | बेतुकी बातें, मूर्खता |
| St. James | A Christian saint, one of Jesus’ apostles. | सेंट जेम्स (ईसा मसीह के प्रेरित) |
| Gamester | A person who plays games, especially one who gambles. | जुआरी, खिलाड़ी |
| Looker-on | A spectator; someone who watches without taking part. | दर्शक, देखता भर है |
| Musket | An old-fashioned, long-barreled firearm. | बंदूक (पुरानी), मुस्केट |
| Shot off | Fired (as in a gun); quickly said or released. | गोली चलाना, जल्दी से बोलना |
| Bowed | Bent forward, often as a gesture of respect. | झुकना, नम्रतापूर्वक झुकना |
| Crooked | Bent or twisted out of shape; dishonest. | टेढ़ा-मेढ़ा, बेईमान |
| Mischief | Playful misbehavior or troublemaking. | शरारत, नुकसान |
| Unacquainted | Not familiar or not known. | अपरिचित, अनजान |
| Estate | Property or condition of life. | संपत्ति, स्थिति |
| Dasheth | Archaic: throws or strikes with force. | ज़ोर से मारना या फेंकना |
| Scattered | Spread or dispersed irregularly. | बिखरा हुआ |
| Counsels | Advice or guidance, especially formal. | सलाह, परामर्श |
| Vulgar | Ordinary, common, or lacking sophistication. | सामान्य, साधारण |
| Paragraph 8 | ||
| Pomegranate | A fruit with many seeds; used metaphorically to represent richness or complexity. | अनार (एक फल जिसमें कई बीज होते हैं); यहाँ इसका रूपक रूप में प्रयोग हुआ है। |
| Kernels | The inner, essential parts of something (also seeds/nuts). | बीज, सार तत्व |
| Manifold | Many and various; diverse. | अनेक, विविध |
| Sparing | Economical or restrained in use or giving. | संयमित, मितव्ययी |
| Bestowing | Giving something as a gift or honor. | देना, प्रदान करना |
| Deputy | A person who is appointed to act on behalf of another. | प्रतिनिधि, उपाधिकारी |
| Comeliness | The quality of being attractive or beautiful. | सुंदरता, आकर्षण |
| Scarce | In short supply; rare. | दुर्लभ, कम |
| Allege | To assert or claim something without proof. | आरोप लगाना, दावा करना |
| Merits | Qualities that deserve praise or reward. | गुण, योग्यताएँ |
| Modesty | Humility or not boasting about one’s achievements. | विनम्रता, शालीनता |
| Extol | To praise highly. | प्रशंसा करना, गुणगान करना |
| Brook | To tolerate or put up with something. | सहन करना, बर्दाश्त करना |
| Supplicate | To beg earnestly or humbly. | विनती करना, प्रार्थना करना |
| Beg | To ask earnestly or desperately for something. | भीख माँगना, याचना करना |
| Sorteth | Archaic form of “sorts”; to result in or lead to. | उत्पन्न करना, परिणामस्वरूप होना |
Of Friendship by Francis Bacon Questions and Answers
Very Short Answer Questions
Who wrote “Of Friendship”?
Francis Bacon.
In which collection was “Of Friendship” published?
Essays or Counsels, Civil and Moral.
When was “Of Friendship” first published?
1612.
How many paragraphs are in the essay?
Eight.
What is the opening quote of the essay?
“Whosoever is delighted in solitude, is either a wild beast or a god.”
What does Bacon call a life without friends?
A wilderness.
What Latin adage does Bacon use in the first paragraph?
Magna civitas, magna solitudo.
What does the Latin adage mean?
A great city is a great solitude.
What is the first fruit of friendship?
Emotional relief.
How does Bacon compare suppressed emotions?
To physical blockages in the body.
What term does Bacon use for sharing emotions with a friend?
Civil shrift or confession.
Why do kings value friendship, according to Bacon?
It eases their emotional burdens.
What Roman term does Bacon prefer for royal confidants?
Participes curarum (sharers of cares).
What modern term does Bacon dislike for these confidants?
Favorites or privadoes.
Who did Sylla raise as a friend?
Pompey.
Who betrayed Julius Caesar in the essay’s examples?
Decimus Brutus.
What did Augustus raise Agrippa to?
A powerful companion.
What did the Senate dedicate for Tiberius and Sejanus?
An altar to Friendship.
Who refused to share secrets, harming his mind?
Duke Charles the Hardy.
What Pythagoras saying does Bacon quote?
Cor ne edito (eat not the heart).
What does sharing with a friend do to joys and griefs?
Doubles joys, halves griefs.
What is the second fruit of friendship?
Clearer thinking.
What metaphor does Bacon use for speech, quoting Themistocles?
An unrolled tapestry.
What does Bacon call a friend’s honest counsel, per Heraclitus?
Dry light.
What biblical figure does Bacon reference about forgetting flaws?
St. James.
What is the third fruit of friendship?
Practical support.
What fruit metaphor does Bacon use for the third benefit?
A pomegranate full of kernels.
What does Bacon call a friend, quoting the ancients?
Another self.
What does Bacon say you should do without a friend?
Quit the stage.
What style is Bacon’s essay known for?
Aphoristic and concise.
Short Answer Questions
What is the main argument of Bacon’s essay “Of Friendship”?
Bacon argues that true friendship is essential for a fulfilling life, offering emotional relief, intellectual clarity, and practical support. He says a life without friends is a lonely “wilderness,” as humans need deep connections to thrive. Friendship helps share feelings, organize thoughts, and accomplish tasks you can’t do alone. Even powerful rulers seek friends, showing its universal value. Bacon emphasizes that friends double joys, halve griefs, and act as “another self.”
How does Bacon describe the first fruit of friendship?
The first fruit of friendship is emotional relief, allowing you to share feelings like joy, grief, or fear. Bacon compares suppressed emotions to physical blockages that harm the body, saying only a true friend can “open” the heart. This sharing, like a “civil shrift or confession,” eases mental pressure. It doubles joys by celebrating together and halves griefs through support. This benefit is so vital that even kings risk their safety for it.
Why does Bacon say kings and monarchs value friendship?
Kings value friendship because their high status isolates them, making true companions hard to find. To gain friends, they elevate subjects to near-equals, risking their power. Bacon notes that these “participes curarum” (sharers of cares) help rulers unburden their hearts. Even wise, selfish rulers like Caesar or Augustus sought friends, showing friendship’s necessity. However, such closeness can lead to betrayal, as seen with Decimus Brutus.
What historical examples does Bacon use to illustrate royal friendships?
Bacon cites Sylla and Pompey, where Pompey surpassed Sylla but defied him; Julius Caesar and Decimus Brutus, where Brutus led Caesar to his death; and Augustus and Agrippa, where Agrippa became indispensable. He also mentions Tiberius and Sejanus, whose bond was honored by a Senate altar, and Septimius Severus and Plautianus, where Severus favored Plautianus over his son. These examples show friendship’s power and risks among rulers.
How does Bacon warn against the dangers of isolation?
Bacon warns that keeping secrets, like Duke Charles the Hardy did, harms the mind, as Comineus observed. He suggests Louis XI suffered similarly. Quoting Pythagoras’s “Cor ne edito” (eat not the heart), he compares isolation to self-destruction. Sharing with friends prevents this by doubling joys and halving griefs, like an alchemist’s stone. This shows friendship’s emotional necessity, protecting against mental decline.
What is the second fruit of friendship, and how does Bacon explain it?
The second fruit is intellectual clarity, helping you think better. Bacon says discussing thoughts with a friend organizes them, like unrolling a tapestry, as Themistocles described. This makes you wiser than solitary reflection, as you see your ideas clearly. Even without advice, talking sharpens your mind, like a stone hones a blade. Bacon emphasizes that bottling up thoughts is worse than speaking to a statue.
How does Bacon describe the value of a friend’s counsel?
Bacon calls a friend’s counsel “dry light,” per Heraclitus, meaning it’s pure and unbiased, unlike self-judgment clouded by emotions. It helps with behavior, preventing errors, and business, correcting foolish ideas. Without it, people, especially the powerful, make mistakes, forgetting flaws, as St. James warned. Bacon cautions against fragmented advice from multiple sources, which can be biased or harmful, like a doctor treating without full knowledge. Only a trusted friend gives balanced counsel.
What is the third fruit of friendship, and why is it significant?
The third fruit is practical support, where friends do things you can’t, like praising you or begging favors. Bacon compares this to a pomegranate “full of many kernels,” suggesting countless benefits. Friends act as proxies, free from your roles (e.g., as a father), and can continue your legacy after death. This makes a friend “another self,” extending your life’s impact. It’s significant because it shows friendship’s tangible, everyday value.
How does Bacon’s style enhance the essay’s impact?
Bacon’s aphoristic style uses short, catchy phrases like “a crowd is not company” to make ideas memorable. Vivid metaphors, like emotions as blockages or speech as a tapestry, clarify complex points. Classical references (e.g., Pythagoras, Roman rulers) and Latin quotes (e.g., “participes curarum”) add authority for his educated audience. His clear, logical structure, with three “fruits,” guides readers smoothly. This blend of rhetoric and wisdom makes the essay persuasive and timeless.
How does Bacon’s life relate to the themes in “Of Friendship”?
Bacon’s career in the treacherous Elizabethan and Jacobean courts, where he faced alliances and betrayals, shaped his view of friendship’s value and risks. His 1621 bribery scandal and fall from power likely deepened his sense of isolation, emphasizing the need for loyal friends. His classical education informed the essay’s Roman examples and philosophical tone. Written during personal challenges (1612–1625), “Of Friendship” reflects his longing for emotional and practical support, making its themes authentic and heartfelt.
Essay Type Questions
Write the Critical Appreciation of Francis Bacon’s “Of Friendship”.
Introduction
Francis Bacon’s “Of Friendship,” published in the 1612 and 1625 editions of Essays or Counsels, Civil and Moral, is a profound exploration of the necessity and multifaceted benefits of friendship. Written in the aphoristic, reflective style characteristic of Bacon’s essays, it argues that true friendship is essential for emotional well-being, intellectual clarity, and practical support, transforming a lonely “wilderness” into a fulfilling life. Through a blend of philosophical insight, classical references, and historical examples, Bacon elevates friendship as a universal human need, while acknowledging its risks, particularly among the powerful. This critical appreciation examines the essay’s themes, style, structure, strengths, limitations, and enduring relevance.
Themes
The essay’s central theme is the indispensability of friendship, which Bacon presents as a remedy for the isolation of solitude and superficial crowds. He introduces three “fruits” of friendship:
Emotional Relief: Friends provide a “civil shrift” to share joys, griefs, and fears, doubling joys and halving sorrows, as seen in the metaphor of an alchemist’s stone.
Intellectual Clarity: Friends clarify thoughts through discussion, offering “dry light” counsel that counters self-flattery, as exemplified by Themistocles’s tapestry metaphor.
Practical Support: Friends act as proxies, extending one’s capabilities and legacy, likened to a pomegranate “full of many kernels.”
Additional themes include the tension between power and vulnerability, as rulers risk betrayal for companionship (e.g., Caesar and Decimus Brutus), and the danger of isolation, illustrated by Duke Charles the Hardy’s mental decline. These themes resonate universally, reflecting Bacon’s insight into human nature and social bonds.
Style
Bacon’s style is concise, aphoristic, and rhetorically powerful, making complex ideas accessible and memorable.
Aphorisms: Phrases like “a crowd is not company” and “eat not the heart” distill wisdom into quotable nuggets.
Metaphors: Vivid imagery, such as emotions as bodily “stoppings” or speech as an unrolled tapestry, clarifies abstract concepts.
Classical Allusions: References to Pythagoras, Heraclitus, and Roman figures (e.g., Sylla, Agrippa) lend scholarly authority.
Latin Quotations: Phrases like “Magna civitas, magna solitudo” and “participes curarum” appeal to Renaissance humanism.
Balanced Tone: The formal prose is tempered by relatable themes, blending philosophy with practicality.
This style engages both the intellect and emotions, aligning with Bacon’s aim to instruct and persuade his educated audience.
Structure
The essay’s eight-paragraph structure is logical and progressive:
Critiques solitude and establishes friendship’s necessity.
Introduces the first fruit (emotional relief).
Explores why rulers value friendship.
Provides historical examples of royal friendships.
Warns against isolation, concluding the first fruit.
Introduces the second fruit (intellectual clarity).
Elaborates on the value of a friend’s counsel.
Concludes with the third fruit (practical support).
Each paragraph focuses on a single idea, supported by metaphors and examples, creating a cohesive argument. The division into three “fruits” organizes the benefits clearly, while the historical examples in paragraph four ground the abstract in reality, enhancing the essay’s persuasiveness.
Strengths
Universal Appeal: The essay’s focus on loneliness, trust, and support transcends its 17th-century context, aligning with modern psychological insights on social bonds.
Rhetorical Power: Aphorisms and metaphors make the essay memorable and engaging, ensuring its ideas stick with readers.
Historical Depth: Examples like Caesar and Brutus add narrative intrigue and illustrate the real-world stakes of friendship.
Philosophical Insight: Bacon draws on Aristotle’s “another self” and Cicero’s ideas, enriching the essay with classical wisdom.
Practical Wisdom: The emphasis on everyday benefits (e.g., advocacy, legacy) makes the essay relatable, not just theoretical.
Historical and Literary Context
Written during Bacon’s later years (1612–1625), amid political scandals and personal challenges, “Of Friendship” reflects his experiences navigating alliances in the Elizabethan and Jacobean courts. The essay draws on Renaissance humanism, with its revival of classical texts, and Bacon’s own career as a statesman and philosopher. His scientific emphasis on observation informs the essay’s analytical approach, while his fall from power in 1621 may have deepened his appreciation for loyal friends. Compared to Montaigne’s more personal essays on friendship, Bacon’s is more formal and pragmatic, aligning with his role as a public intellectual.
Significance and Relevance
“Of Friendship” remains a timeless exploration of human connection, offering insights into the emotional, intellectual, and practical roles of friends. Its alignment with modern research on social bonds and mental health underscores its relevance. The essay’s aphoristic style influenced the development of the essay genre, inspiring later writers like Emerson and Orwell. While its elite focus and archaic language pose challenges, the universal themes and vivid imagery ensure its enduring appeal. Bacon’s ability to blend philosophy, history, and practicality makes the essay a literary and intellectual gem.
Conclusion
“Of Friendship” is a masterful reflection on the transformative power of friendship, balancing philosophical depth with practical wisdom. Its strengths lie in its universal themes, rhetorical brilliance, and structured argument, though its elite perspective and dense language are minor drawbacks. Bacon’s personal and historical context enriches the essay, revealing his insight into human nature. As a cornerstone of the essay genre, it continues to resonate, reminding readers of the vital role friends play in making life whole.
Write Long Note on Francis Bacon as Essayist.
Introduction
Francis Bacon (1561–1626), an English philosopher, statesman, and scientist, is celebrated as one of the pioneers of the essay form in English literature. His Essays or Counsels, Civil and Moral, first published in 1597 with 10 essays, expanded to 38 in 1612, and finalized with 58 in 1625, established him as a master of concise, reflective prose. Bacon’s essays, including “Of Friendship,” offer practical wisdom on topics like politics, morality, and human relationships, blending philosophical depth with real-world insights.
As an essayist, Bacon transformed the genre, drawing on classical influences while innovating a style that remains influential. This note explores Bacon’s contributions, style, themes, influences, and legacy, with a focus on his essayistic approach and the significance of “Of Friendship.”
Bacon’s Contribution to the Essay Genre
Bacon is often credited with introducing the essay form to English literature, inspired by Michel de Montaigne, the French essayist who pioneered the genre in the 1580s. While Montaigne’s essays were personal and discursive, Bacon adapted the form to be more formal, concise, and didactic, aiming to instruct rather than merely reflect. His Essays were among the first in English to use the term “essay,” derived from the French essai (meaning “attempt” or “trial”), signifying brief explorations of ideas.
Bacon’s innovation lay in creating a versatile format that combined philosophical inquiry, moral advice, and practical guidance, making the essay accessible to an educated audience. By addressing universal topics like friendship, ambition, and truth, he set a template for the essay as a vehicle for intellectual and ethical exploration, influencing later writers like John Locke, Samuel Johnson, and Ralph Waldo Emerson.
Style and Technique
Bacon’s essayistic style is characterized by brevity, clarity, and rhetorical power, designed to convey wisdom efficiently.
Aphoristic Prose: Bacon’s essays are packed with short, memorable sayings, such as “a crowd is not company” in “Of Friendship,” which distill complex ideas into quotable maxims. This aphoristic quality makes his work impactful and easy to recall.
Vivid Metaphors: He uses imagery to clarify abstract concepts, like comparing suppressed emotions to bodily “stoppings” or speech to an “unrolled tapestry” in “Of Friendship,” making ideas relatable and concrete.
Classical and Biblical Allusions: Bacon draws on figures like Pythagoras (“eat not the heart”), Heraclitus (“dry light”), and St. James, as well as Roman history (e.g., Caesar, Agrippa), to lend authority and appeal to his Renaissance audience’s love for classical learning.
Latin Quotations: Phrases like “Magna civitas, magna solitudo” (a great city is a great solitude) and “participes curarum” (sharers of cares) in “Of Friendship” reflect his humanistic education and add scholarly weight.
Logical Structure: His essays are tightly organized, with clear divisions (e.g., the three “fruits” of friendship) and a progression from general principles to specific examples, ensuring coherence and persuasiveness.
Impersonal Tone: Unlike Montaigne’s conversational style, Bacon maintains a formal, objective voice, focusing on universal truths rather than personal anecdotes, which suits his aim to provide “counsels” for public and private life.
In “Of Friendship,” these techniques shine: the essay’s eight paragraphs systematically explore solitude, emotional relief, intellectual clarity, and practical support, using metaphors, historical examples, and aphorisms to engage and instruct.
Themes in Bacon’s Essays
Bacon’s essays cover a wide range of themes, reflecting his roles as philosopher, statesman, and observer of human nature.
Practical Wisdom: Bacon offers advice for navigating life, from managing ambition (“Of Ambition”) to fostering relationships (“Of Friendship”). In “Of Friendship,” he outlines three practical benefits—emotional relief, intellectual clarity, and support—making friendship a tool for personal growth.
Human Nature: His essays probe universal desires and flaws, such as the need for connection or the danger of self-deception. “Of Friendship” explores loneliness, trust, and vulnerability, showing how friends counter isolation.
Power and Politics: Many essays, including “Of Friendship,” address the dynamics of authority, as seen in his discussion of kings elevating “participes curarum” at great risk (e.g., Sylla and Pompey).
Moral and Ethical Guidance: Bacon provides principles for virtuous living, warning against vices like secrecy (“eat not the heart”) and advocating virtues like openness in friendship.
Balance of Idealism and Pragmatism: His essays blend philosophical ideals (e.g., Aristotle’s “another self”) with practical realities, acknowledging friendship’s risks (e.g., betrayal by Decimus Brutus).
These themes, rooted in Bacon’s experiences and classical learning, make his essays timeless, as they address enduring human concerns.
Influences and Context
Montaigne’s Influence: Bacon adopted the essay form from Montaigne but made it less personal and more analytical, reflecting his scientific mindset.
Classical Sources: He drew on Aristotle’s Nicomachean Ethics (friendship as “another self”), Cicero’s De Amicitia, and Roman historians like Plutarch, evident in “Of Friendship”’s references to Caesar and Agrippa.
Renaissance Humanism: The era’s revival of classical texts and emphasis on education informed Bacon’s scholarly style and allusions.
Political Career: As a statesman in the Elizabethan and Jacobean courts, Bacon navigated alliances and betrayals, which likely inspired “Of Friendship”’s focus on trust and risk. His 1621 bribery scandal and fall from power may have deepened his appreciation for loyal companions.
Scientific Philosophy: Bacon’s advocacy for empirical observation (Novum Organum, 1620) influenced his analytical approach, seen in the essay’s structured argument and real-world examples.
Written during a period of personal and professional challenges (1612–1625), “Of Friendship” reflects Bacon’s understanding of human connection in a competitive world, making it both personal and universal.
Significance of “Of Friendship” as an Essay
“Of Friendship” exemplifies Bacon’s essayistic brilliance, showcasing his ability to blend philosophy, practicality, and rhetoric. Its eight-paragraph structure—moving from solitude’s critique to the three “fruits” of friendship—demonstrates his knack for clear organization. The essay’s historical examples (e.g., Tiberius and Sejanus) add narrative depth, while metaphors like the “pomegranate full of kernels” make abstract benefits tangible. Its themes of emotional relief, intellectual clarity, and practical support resonate with modern psychological research on social bonds, proving its timelessness. However, its focus on elite male friendships and archaic language (e.g., “sorteth,” “waxeth”) reflect its 17th-century context, posing slight accessibility challenges.
Bacon’s Legacy as an Essayist
Bacon’s Essays transformed the essay into a versatile, influential genre in English literature. His concise, aphoristic style set a standard for clarity and impact, contrasting with Montaigne’s discursive approach and paving the way for later essayists like Samuel Johnson, Charles Lamb, and George Orwell. His focus on practical wisdom influenced the development of self-help and philosophical writing, while his rhetorical techniques inspired literary craft. The Essays remain widely studied for their insights into human behavior and their role in shaping prose style. “Of Friendship,” with its universal themes and vivid language, is a prime example of Bacon’s ability to distill complex ideas into accessible, enduring prose.
Conclusion
Francis Bacon’s role as an essayist is monumental, with his Essays or Counsels, Civil and Moral establishing a new literary form that combines philosophical insight with practical advice. His aphoristic style, vivid metaphors, and classical allusions, as seen in “Of Friendship,” make his work both intellectually rich and accessible. Influenced by Montaigne, classical thinkers, and his own political life, Bacon crafted essays that address timeless human concerns with clarity and wisdom. While his impersonal tone and elite focus pose minor limitations, his legacy endures in the essay genre and beyond. “Of Friendship,” with its exploration of human connection, exemplifies Bacon’s genius, cementing his place as a foundational figure in English literature.
