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 Canadian, 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. 
 
    “喜歡孤獨(dú)的人不是野獸便是神靈”。說(shuō)這話的人若要在寥寥數(shù)語(yǔ)之中，更能把真理和邪說(shuō)放在一處，那就很難了。因?yàn)�，若說(shuō)一個(gè)人心里有了一種天生的、隱秘的、對(duì)社會(huì)的憎恨嫌棄，則那個(gè)人不免帶點(diǎn)野獸底性質(zhì)，這是極其真實(shí)的；然而要說(shuō)這樣的一個(gè)人居然有任何神靈底性質(zhì)，則是極不真實(shí)的。只有一點(diǎn)可為例外，那就是當(dāng)這種憎恨社會(huì)的心理不是出于對(duì)孤獨(dú)的愛(ài)好而是出于一種想把自己退出社會(huì)以求更崇高的生活的心理的時(shí)候；這樣的人異教徒中有些人曾冒充過(guò)，如克瑞蒂人埃辟曼尼底斯羅馬人努馬西西利人安辟道克利斯和蒂安那人阿波郎尼亞斯是也；而基督教會(huì)中許多的古隱者和長(zhǎng)老則確有如此者。但是一般人并不大明白何為孤獨(dú)以及孤獨(dú)底范圍。因?yàn)樵跊](méi)有“仁愛(ài)”的地方，一群的人眾并不能算做一個(gè)團(tuán)體，許多的面目也僅僅是一列圖畫(huà)；而交談則不過(guò)是鐃鈸丁令作聲而且。這種情形有句拉丁成語(yǔ)略能形容之：“一座大城市就是一片大荒野”；因?yàn)樵谝蛔�大城市里朋友們是散居各處的，所以就其大概而言，不像在小一點(diǎn)的城鎮(zhèn)里，有那樣的交情。但是我們不妨更進(jìn)一步并且很真實(shí)地?cái)嘌哉f(shuō)，缺乏真正的朋友乃是最純粹最可憐的孤獨(dú)；沒(méi)有友誼則斯世不過(guò)是一片荒野；我們還可以用這個(gè)意義來(lái)論“孤獨(dú)”說(shuō)，凡是天性不配交友的人其性情可說(shuō)是來(lái)自禽獸而不是來(lái)自人類的。

    友誼底主要效用之一就在使人心中的憤懣抑郁之氣得以宣泄弛放，這些不平之氣是各種的情感都可以引起的。閉塞之癥于人底身體最為兇險(xiǎn)，這是我們知道的；在人底精神方面亦復(fù)如此：你可以服撒爾沙以通肝，服鋼以通脾，服硫華以通肺，服海貍膠以通腦，然而除了一個(gè)真心的朋友之外沒(méi)有一樣藥劑是可以通心的。對(duì)一個(gè)真心的朋友你可以傳達(dá)你底憂愁、歡悅、恐懼、希望、疑忌、諫凈，以及任何壓在你心上的事情，有如一種教堂以外的懺悔一樣.

    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 inthe same manner; using the word which is received between private men.     

    L. Sylla, when he commanded Rome, raised Pompey (after surnamed the Great) to that height, that Pompey vaunted himself for Sylla's overmatch.  For when he had carried the consulship for a friend of his, against the pursuit of Sylla, and that Sylla did a little resent thereat, and began to speak great, Pompey turned upon him again, and in effect bade him be quiet; for that more men adored the sun rising, than the sun setting.  With Julius Caesar, Decimus Brutus had obtained that interest as he set him down in his testament, for heir in remainder, after his nephew.  And this was the man that had power with him, to draw him forth to his death.  For when Caesar would have discharged the senate, in regard of some ill presages, and specially a dream of Calpurnia; this man lifted him gently by the arm out of his chair, telling him he hoped he would not dismiss the senate, till his wife had dreamt a better dream. And it seemeth his favor was so great, as Antonius, in a letter which is recited verbatim in one of Cicero's Philippics, calleth him venefica, witch; as if he had enchanted Caesar.  Augustus raised Agrippa (though of mean birth) to that height, as when he consulted with Maecenas, about the marriage of his daughter Julia, Maecenas took the liberty to tell him, that he must either marry his daughter to Agrippa, or take away his life; there was no third way, he had made him so great.  With Tiberius Caesar, Sejanus had ascended to that height, as they two were termed, and reckoned, as a pair of friends.  Tiberius in a letter to him saith,Haec pro amicitia nostra non occultavi; and the whole senate dedicated an altar to Friendship, as to a goddess, in respect of the great dearness of friendship, between them two.  The like, or more, was between Septimius Severus and Plautianus. For he forced his eldest son to marry the daughter of Plautianus; and would often maintain Plautianus, in doing affronts to his son; and did write also in a letter to the senate, by these words: I love the man so well, as I wish he may over-live me.Now if these princes had been as a Trajan, or a Marcus Aurelius, a man might have thought that this had proceeded of an abundant goodness of nature; but being men so wise, of such strength and severity of mind, and so extreme lovers of themselves, as all these were, it proveth most plainly that they found their own felicity (though as great as ever happened to mortal men) but as an half piece, except they mought have a friend, to make it entire; and yet, which is more, they were princes that had wives, sons, nephews; and yet all these could not supply the comfort of friendship.
                     
     許多偉大的人主帝王對(duì)于我們所說(shuō)的友誼底效用之重視在我們看起來(lái)實(shí)為可異。他們之重視友誼，至于往往不顧自己底安全與尊榮以求之。蓋為人君者，由于他們與臣民之間地位上的距離的原故，是不能享受友誼的——除非他們（為使自己能享受友誼起見(jiàn)）把某人擢升到他們底伴侶或儕輩底地位，然而這樣做底結(jié)果往往是有不便的。像這樣的人現(xiàn)代語(yǔ)叫做“寵臣”或“私人”；好像他們之所以能到這種地位僅僅是由于主上底恩意或君臣之間的親近似的。然而羅馬語(yǔ)中的字眼才能算是把這種人底真正用途及其擢升之由表達(dá)出來(lái)了；羅馬語(yǔ)把這種人叫做participes curarum“分優(yōu)者”；因?yàn)檎婺苁咕�臣之間結(jié)如斯之友誼者，正即此事也。我們又可以看到像這樣的事情并不限于懦弱易感的君主，即從來(lái)最有智有謀的君主，亦往往有與臣下中某人結(jié)交，呼之為友，并使旁人亦以君王之友人稱之者；君臣之間所用的這種稱謂就和普遍私人之間所用的一樣。
蘇拉，當(dāng)他為羅馬底獨(dú)裁者的時(shí)候，把龐拜（即后來(lái)被人稱為“偉大的”龐拜者）擢升到很高的地位以至龐拜自詡為蘇拉所不及。因?yàn)橛幸淮锡嫲轂樗�底一位朋友�?zhēng)執(zhí)政官之職，與蘇拉所推舉之人競(jìng)選，竟而獲勝。在蘇拉對(duì)此表示不滿而開(kāi)始爭(zhēng)吵的時(shí)候，龐拜簡(jiǎn)直反唇相向，叫他不要多言，“因?yàn)榘莩�日的人多過(guò)拜夕陽(yáng)的人”。在愷撒則有代西瑪斯·布魯塔斯，其影響之巨，竟使愷撒在遺囑中立他為次承繼人，僅次于愷撒底孫外甥。而這人也就是有能力誘致愷撒于死地的人。因?yàn)樵趷鹑鰹榱艘恍┎幌榈念A(yù)兆，尤其是克爾坡尼亞底一場(chǎng)噩夢(mèng)的原故而想使參議院先行散會(huì)，改期再開(kāi)的時(shí)候，布魯塔斯拉著他底胳膊，輕輕地把他從椅子上拉了起來(lái)，并告訴他說(shuō)，他希望愷撒不要叫參議院散會(huì)，等愷撒底夫人做一場(chǎng)好一點(diǎn)的夢(mèng)之后再行開(kāi)會(huì)。安東尼在一封信里（這封信在西塞羅底攻擊演說(shuō)之一中曾經(jīng)一字不移地引用過(guò)）曾呼代西瑪斯·布魯塔斯為“妖人”，好像他用邪術(shù)迷惑了愷撒似的，他底得寵之深可見(jiàn)矣。阿葛瑞帕雖然出身微賤，但是奧古斯塔斯卻把他升到很高的地位，以致后來(lái)當(dāng)奧古斯塔斯以他底女兒玖利亞底婚事問(wèn)麥西那斯的時(shí)候，麥西那斯竟敢說(shuō)“他必須把女兒嫁給阿葛瑞帕，否則就必須把阿葛瑞帕殺了。再?zèng)]有第三條路可走，因?yàn)樗�把阿葛瑞帕已造就得如此之偉大�?rdquo;。在泰比瑞亞斯一方面西亞努斯升到很高的位置，竟至他們二人被稱并被認(rèn)為一雙朋友。泰比瑞亞斯在致西亞努斯的一封信里寫道：“為了我們底友誼的原故，我沒(méi)有把這些事對(duì)你隱瞞”，并且整個(gè)的參議院給“友誼”特造了一座雜壇（就好像“友誼”是一位女神一樣）以表?yè)P(yáng)他們二人之間的很親愛(ài)的友誼。此類或勝乎此的例子又可于塞普諦米亞斯·塞委拉斯與普勞梯亞努斯底友誼中見(jiàn)之。因?yàn)槿�委拉斯竟�?qiáng)迫他底兒子娶普勞梯亞努斯之女為妻；并且往往袒護(hù)普勞梯亞努斯種種欺凌皇子的行為；他并且以這樣的言辭下詔于參議院：“朕愛(ài)其人如此之深，愿其能后朕而死也”。假如這些君王是圖拉真或馬喀斯·奧瑞利亞斯一流的，那末我們可以認(rèn)為像上述的舉動(dòng)乃是出自十分良善的心田的；但是這些君王都是很有智謀，精神強(qiáng)健而嚴(yán)厲，并且是極端愛(ài)己的，然而他們竟然如此，這就可以證明他們底幸福雖然已達(dá)人間之極峰，但是他們對(duì)之，仍不滿意，覺(jué)得若無(wú)朋友使之圓滿，則這種幸福終是殘缺不全也。猶有甚者，這些君主都是有妻有子有甥侄的人，然而這些人竟不能使他們有朋友之樂(lè).

    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 secondmaster, Lewis the Eleventh, whose closeness was indeed his tormentor.  The parable of Pythagoras is dark, but true; Cor ne edito; Eat not the heart. Certainly, if a man would give it a hard phrase,those that want friends, to open themselves unto,are carnnibals of their own hearts.  But one thing is most admirable (wherewith I will conclude this first fruit of friendship), which is, that this communicating of a man's self to his friend, works two contrary effects; for it redoubleth joys, and cutteth griefs in halves.  For there is no man, that imparteth his joys to his friend, but he joyeth the more; and no man that imparteth his griefs to his friend, but he grieveth the less.  So that it is in truth, of operation upon a man's mind, of like virtue as the alchemists use to attribute to their stone, for man's body; that it worketh all contrary effects, but still to the good and benefit of nature.  But yet without praying in aid of alchemists, there is a manifest image of this, in the ordinary course of nature.  For in bodies, union strengtheneth and cherisheth any natural action; and on the other side, weakeneth and dulleth any violent impression: and even so it is of minds. 
 
    The second fruit of friendship, is healthful and sovereign for the understanding, as the first is for the affections.  For friendship maketh indeed a fair day in the affections, from storm and tempests; but it maketh daylight in the understanding, out of darkness, and confusion of thoughts.  Neither is this to be understood only of faithful counsel, which a man receiveth from his friend; but before you come to that, certain it is, that whosoever hath his mind fraught with many thoughts, his wits band 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 iscourse, 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 putabroad; whereby the imagery doth appear infigure; 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 againsta stone, which itself cuts not.  In a word, a man were better relate himself to a statua, or picture ,han to suffer his thoughts to pass in smother.
                       
    康明奈亞斯關(guān)于他底第一位主上，“勇敢的”查理公爵，所說(shuō)的話是不可忘的，就是，他不肯把他底秘密與任何人共之，尤其不肯把那最使他為難的秘密告人。于是康明奈亞斯繼續(xù)又說(shuō)道：“到公爵底末日將近的時(shí)候這種秘而不宣的性情不免稍損他底理智”。其實(shí)，如果康明奈亞斯樂(lè)意的話，他對(duì)于他底第二位主上，路易十一，也大可下同樣的斷語(yǔ)，因?yàn)槁芬资�一底好隱秘確是他自己底災(zāi)星。畢達(dá)哥拉斯底格言是難解而真確的；他說(shuō)，“不要吃你底心”。確實(shí)地；說(shuō)得厲害一點(diǎn)，沒(méi)有朋友可以向之傾訴心事的人們可說(shuō)是吃自己底心的野人。有一件事卻是很值得驚奇的（我把它說(shuō)了出來(lái)就此結(jié)束關(guān)于友誼底第一種功效的話語(yǔ)），那就是，一個(gè)人向朋友宣泄私情的這件事能產(chǎn)生兩種相反的結(jié)果，它既能使歡樂(lè)倍增，又能使憂愁減半。因?yàn)闆](méi)有人不因?yàn)榘炎约旱讟?lè)事告訴了朋友而更為歡欣者，也沒(méi)有人因?yàn)榘炎约旱讘n愁告訴了朋友而不減憂愁者。所以就實(shí)際的作用而言，友誼之于人心其價(jià)值真有如煉金術(shù)士常常所說(shuō)的他們底寶石之于人身一樣；這寶石，依術(shù)土們底話，是能產(chǎn)生種種互相反對(duì)的效力，然而總是有利于天稟的。然而，即令不借助于術(shù)士，在普通的自然現(xiàn)象中，也可以看到這種情形很明顯的肖象。因?yàn)槲矬w相合則足以助長(zhǎng)并滋養(yǎng)任何天然的作用，又可以削弱并挫折任何暴烈的外來(lái)打擊也：物體如此，人心亦是如此。

    友誼底第二種功用就在它能衛(wèi)養(yǎng)并支配理智，有如第一種功用之衛(wèi)養(yǎng)并支配感情一樣。因?yàn)橛颜x在感情方面使人出于烈風(fēng)暴雨而入于光天化日，而在理智方面又能使人從黑暗和亂想入于白晝也。這不僅指一個(gè)人從朋友處得來(lái)的忠諫而言；即在得到這個(gè)之前，任何心中思慮過(guò)多的人，若能與旁人通言并討論，則他底心智與理解力將變?yōu)榍謇识�有別；他底思想底動(dòng)作將更為靈活；其排列將更有秩序；他可以看出來(lái)把這些思想變成言語(yǔ)的時(shí)候它們是什么模樣；他終于變得比以往的他聰明，而要達(dá)到這種情形，一小時(shí)底談話比一天底沉思為效更巨——這些都是沒(méi)有疑義的。塞密斯陶克立斯對(duì)波斯王的話說(shuō)得極是。他說(shuō)：“言語(yǔ)有如張掛展覽的花氈，其中的圖形都是顯明的；而思想則有如卷折起來(lái)的花氈”。友誼底這第二種功用（就是啟發(fā)理智），也不限于那些能進(jìn)忠言的朋友（他們當(dāng)然是最好的朋友了），即令沒(méi)有這樣的朋友，一個(gè)人也能借言談底力量自己增長(zhǎng)知識(shí)，把自己底思想使之明白表現(xiàn)，并且把自己底機(jī)智磨厲得更為鋒利，如磨刃于石，刃銳而石固不能割也。簡(jiǎn)言之，一個(gè)人，與其使他底思想窒息而滅，毋寧向雕像或圖畫(huà)傾訴一切之為愈也。

    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 preently forget their own shape and favor.  As for business, a man may think, if he win, that two eyes see no more than one; or that a gamester seeth always more than a looker-on; or that a man in anger, is as wise as he that hath said over the four and twenty letters; or that a musket may be shot off as well upon the arm, as upon a rest; and such other fond and high imaginations, to think him self 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. 

    現(xiàn)在，為充分說(shuō)明友誼底這第二種功用起見(jiàn)，我們?cè)僖徽勀莻�(gè)顯而易見(jiàn)的、流俗之人也可以注意到的那一點(diǎn)，就是朋友底忠言。赫拉克里塔斯在他底隱語(yǔ)之一中說(shuō)得很好，“干光永遠(yuǎn)最佳”。一個(gè)人從另一個(gè)人的凈言中所得來(lái)的光明比從他自己底理解力，判斷力中所出的光明更是干凈純粹，這是無(wú)疑的：一個(gè)人從自己底理解力與判斷力中得來(lái)的那種光明總不免是受他底感情和習(xí)慣底浸潤(rùn)影響的。因此，在朋友所給的諍言與自己所作的主張之間其差別有如良友底凈言與諂佞底建議之間的差別一樣。因?yàn)檎~諛我者無(wú)過(guò)于我；而防御自諂自諛之術(shù)更無(wú)有能及朋友之直言者也。諍言共有兩種：一是關(guān)于行為的，一是關(guān)于事業(yè)的。說(shuō)到第一種，最能保人心神之健康的預(yù)防藥就是朋友底忠言規(guī)諫。一個(gè)人底嚴(yán)厲自責(zé)是一種有時(shí)過(guò)于猛烈，蝕力過(guò)強(qiáng)的藥品。讀勸善的好書(shū)不免沈悶無(wú)味。在別人身上觀察自己底錯(cuò)誤有時(shí)與自己底情形不符。最好的藥方（最有效并且最易服用的）就是朋友底勸諫。許多人（尤其是偉大的人們）因?yàn)闆](méi)有朋友向他們進(jìn)忠告的緣故，做出大謬極誤的事來(lái)，以致他們底名聲和境遇均大受損失，這種情形看起來(lái)是很可驚異的。這些人是，有如圣雅各所說(shuō)，“有時(shí)看看鏡子，而不久就會(huì)忘了自己底形貌的”。講到事業(yè)方面，一個(gè)人也許以為兩只眼所見(jiàn)的并不多于一只眼所見(jiàn)的；或者以為局中人之所見(jiàn)總較旁觀者之所見(jiàn)為多；或者以為一個(gè)在發(fā)怒中的人和一個(gè)默數(shù)過(guò)二十四個(gè)字母的人一般地聰明；或者以為一枝舊式毛瑟槍，托在臂上放和托在架上放一樣地得力；他可以有許多類此的愚蠢驕傲的妄想，以為自己一身就很夠了。然而能使事業(yè)趨于正軌者還數(shù)忠言。又，假如有人想采納別人底忠告，而愿意零碎采納，在某一件事上問(wèn)某一人，在另一件事上問(wèn)另一人，這樣的辦法也好（這就是說(shuō)，總比他全不問(wèn)人的或者好一點(diǎn)）；可是他冒著兩種危險(xiǎn)；一是他將得不到忠實(shí)的進(jìn)言；因?yàn)樗�進(jìn)的言論必須是來(lái)自一位完全誠(chéng)心的朋友的才好，否則鮮有不被歪屈而傾向于進(jìn)言人之私利者也。另一種危險(xiǎn)是他所得的進(jìn)言，將為一種有害而不安全的言論（雖然用意是好的）一半是招致禍患的而一半是救濟(jì)或預(yù)防禍患的；有如你生病請(qǐng)醫(yī)，而這位醫(yī)生是雖被認(rèn)為善治你所患的病癥，卻是不熟悉你底體質(zhì)的；因此他也許會(huì)使你目前的疾病可以痊愈而將危害你健康的另一方面；結(jié)果是治了病癥而殺了病人。一個(gè)完全通曉你底事業(yè)境遇的朋友則不然，他將小心注意，以免因?yàn)橥七M(jìn)你目前的某種事業(yè)而使你在別的方面突受打擊。所以最好不要依靠零零碎碎的忠告；它們擾亂和誤引底可能多于安定和指導(dǎo)底可能也。
 
    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.

    在友誼底這兩種高貴的功效（心情上的平和與理智上的扶助）之后還有那最末的一種功效：這種功效有如石榴之多核。這句話的意思就是朋友對(duì)于一個(gè)人底各種行為，各種需要，都有所幫助，有所參加也。在這一點(diǎn)上，若要把友誼底多種用途很顯明生動(dòng)地表現(xiàn)出來(lái)，最好的方法是計(jì)算一下，看看一個(gè)人有多少事情是不能靠自己去辦理的：這樣計(jì)算一下之后，我們就可以看得出古人所謂“朋友者另一己身也”的那句話是一句與事實(shí)相較還很不夠的話；因?yàn)橐粋�(gè)朋友比較一個(gè)人底己身用處還要大得多。人底生命有限，有許多人在沒(méi)有達(dá)到最大的心愿——如子女底婚事，工作之完成，等等——之前就死了。要是一個(gè)人有了一位真心的朋友，那末他就大可安心，知道這些事件在他死后還是有人照料的。如此，一個(gè)人在完成心愿上簡(jiǎn)直是有兩條性命了。一個(gè)人有一個(gè)身體，而這個(gè)身體是限于一個(gè)地方的；但是假如他有朋友，那末所有的人生大事都可算是有人辦理了。就是他自己不能去的地方，他底朋友也可以代表他的。還有，有多少事是一個(gè)人為了顏面底關(guān)系，不能自己說(shuō)或辦的！一個(gè)人不能自承有功而免矜夸之嫌，更不用說(shuō)是不能表?yè)P(yáng)自己底功績(jī)了；他有時(shí)也不能低首下心地去有所懇求；諸如此類的事很多。但是這一切的事，在一個(gè)人自己底嘴里說(shuō)出來(lái)未免赧顏的，在朋友嘴里說(shuō)出來(lái)卻是很好。類此，一個(gè)人還有許多身份上的關(guān)系，是他不能棄置不顧的。例如，一個(gè)人對(duì)兒子講話，就不能不保持父親底身份；對(duì)妻子講話就不能不保持丈夫底身份；對(duì)仇敵講話就不能不顧慮自己底體面：但是一個(gè)朋友卻可以就事論事，而不必顧慮到人底方面。這一類的事情要－－列舉出來(lái)是說(shuō)不完的；要之，一個(gè)人若是有某種事自己不能很得體地去做時(shí)，我對(duì)他有一條規(guī)則可說(shuō)，就是，他如果沒(méi)有朋友的話，那末他只有“下臺(tái)”之一法.