Goddesse, in respect of the great Dearenesse of Frendship between them Two. The like or more was between Septimius Severus and Plautianus. For he forced his Eldest Sonne to marry the Daughter of Plautianus, And would often maintaine[1] Plautianus in doing Affronts to his Son; And did write also in a Letter to the Senate by[2] these Words; I love the Man so well as[3] I wish he may over-live[4] me. Now if these Princes had beene as a Traian, or a Marcus Aurelius, A Man might have thought that this had proceeded of an abundant Goodnesse of Nature; But being Men so Wise, of such Strength and Severitie of minde, and so Extreme Lovers of Themselves, as all these were, It proveth most plainly that they found their owne Felicitie (though as great as ever happened to Mortall Men) but as an Halfe Peece[5], except they mought[6] have a Frend to make it Entire: And yet, which is more, they were Princes that had Wives, Sonnes, Nephews; And yet all these could not supply the Comfort of Frendship.
It is not to be forgotten, what Commineus observeth of no his first Master, Duke Charles the Hardy; Namely, that hee 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 closenesse[7] did impaire and a little perish[8] his understanding. Surely Commineus mought[6] have made the same Iudgement
also, if it had pleased him, of his Second Master Lewis the Eleventh, whose closenesse was indeed his Tormentour. The Parable[9] of Pythagoras is darke, but true; Cor ne edito,—Eat not the Heart. Certainly, if a Man would give it a hard Phrase, Those that want Frends to open themselves unto are Canniballs of their owne Hearts. But one Thing is most Admirable[10], (wherewith I will conclude this first Fruit of frendship) which is, that this Communicating of a Man's Selfe to his Frend works[11] two contrarie Effects; For it redoubleth Ioyes, and cutteth Griefes in Halfes.
