A TRULY faithful friend is the medicine of life; a truly faithful friend, a strong covering. For what would not a genuine friend do? what pleasure would he not create for us? what profit? what safety? Though thou wert to name a thousand treasures, there is nothing comparable to a real friend. And first let us say how much pleasure friendship contains. The friend is bright with joy, and overflows when he sees his friend. He is united to him according to an union having a certain ineffable pleasure of the soul. But if he barely think of him, he rises and is borne upwards in his mind. I speak of genuine friends, who are of one accord, of those who would choose

to die for their friends, of those who love warmly. Do not imagine, when you think of those who love lightly, and are sharers of your tables, and friends with whom you have a bowing acquaintance, that you can refute this saying of mine. If any one have a friend such as I mention, he will understand my words; and, though he should see his friend every day, he is not filled with seeing him. He makes the same prayers for him as for himself. I know a certain man, who, when asking the holy man, on behalf of his friend, asks him to pray first for the friend and then for himself. A true friend is such that places and times are loved on his account. For, as brilliant bodies shed a lustre upon the adjoining places, even so friends impart their own grace to the places where they may come. And oftentimes,

when standing in those places without our friends, we have wept and groaned, remembering the days when we were there along with them.

It is not possible to set forth in language the pleasure which the presence of friends causes, but those only having experience know. One can ask a favour, and receive a favour, from a friend without suspicion. When they lay a command upon us, we are grateful to them; but when they are slow to ask, then we are sad. We have nothing which is not theirs. Often, though despising all things here, nevertheless, on their account, we do not wish to depart from hence; and they are more desirable to us than the light. And, truly, indeed, a friend is more desirable than the light itself. I speak of the genuine friend: and

do not wonder; for it were better for us that the sun were extinguished, than to be deprived of friends. It were better to live in darkness, than to be without friends. And how do I say this? Because many seeing the sun are in darkness. But those who are rich in friends, could never be in tribulation. I speak of the spiritual friends who set nothing above friendship. Such was Paul, who would willingly have given his own soul, without having been asked, and would have willingly fallen into Hell. With so burning an affection is it proper to love. I wish to give you an example of friendship. Friends surpass fathers and sons, that is, friends according to Christ.

Friendship is a great thing, and how great, no one could learn, nor could any word explain, but only the experience of

itself. For this (the absence of love) has brought heresies, this causes the heathens to be heathens. He who loves does not wish to command nor to rule, but he feels more grateful, being subject, and being commanded; he wishes to confer favours rather than to receive them, for he loves, and feels as if he had not gratified his desire. He is not so much delighted at experiencing kindness as at doing kindness. For he prefers to hold his friend bound to him, rather than he should be indebted to his friend: or, rather, he wishes to be indebted to him, and also to have him as a debtor. He wishes to confer favours upon, and not to seem to confer favours, but to be his debtor.

When friendship does not exist, we upbraid with our services those whom we serve, and we exaggerate small things.

But where friendship does exist, we both conceal the services, and we wish to show great things as small, in order that we may not seem to have our friend a debtor, but that we ourselves may appear to be debtors to him while we actually have him our debtor. I know that many do not understand what is said, but the reason is, that I discourse of a thing which now inhabits Heaven. As if, therefore, I spoke of some plant growing in India, of which no one had experience, language could not represent it, although I were to say ten thousand things; even so, now, whatever I may say, I shall speak in vain, for no one will be able to represent it. This plant has been planted in Heaven, having its branches loaded, not with pearls, but with excelling life, which is much more pleasing than those. But what kind of

pleasure dost thou wish to speak of? Is it of disgraceful pleasure? Or of virtuous pleasure? Now the pleasure of friendship exceeds all other pleasures, even though thou shouldst say that of honey. For this latter becomes mawkish, but a friend never, so long as he is a friend; but his desire is rather increased, and this pleasure never admits of satiety. A friend is sweeter than the present life. Therefore, many have not wished to live any longer after the death of their friends. With a friend any one could willingly endure banishment; but without a friend no one would choose to inhabit even his own country. With a friend even poverty is bearable, but without him health and wealth are unbearable. Such an one has another self.

Nothing is the equal of concord, nor

of harmony. For one is thus equivalent to many. For, if two, or ten, be unanimous, any one of them is no longer one, but each one of them becomes of the value of ten; and you will find the one in the ten, and the ten in the one. And if they have an enemy, attacking not one, but ten, he is thus taken. For he is struck, not by one, but by ten mouths. Has the one fallen into want? Still he is not in desolation; for he abounds in his greater part; that is to say in the nine, and the needy part is protected; that is, the smaller part by that which abounds. Each one of them has twenty hands, and twenty eyes, and as many feet. For he sees not with his own eyes alone, but with those of others; he walks not with his own feet, but with those of others; he works not with his own hands, but with

those of others. He has ten souls, for he alone is not concerned about himself, but those other nine souls are concerned about him. But if they be a hundred, the same thing will take place again, the elements of power will be increased. Hast thou seen the excellence of charity? How it causes one individual to be unconquerable and equal to many. How the one person can be in different places. How the same person may thus be in Persia and in Rome, and how what nature cannot do, that, charity can do. For one part of the man will be there, and one part here; or rather, he will be altogether there and altogether here. Or if he have a thousand friends, or two thousand, think to what a pitch his power will advance. Dost thou see how productive a thing is charity? For this is a wonderful thing:

to make the individual a thousand-fold. For what reason, therefore, do we not take possession of this strength, and place ourselves in safety? This is better than all power and virtue. This is more than health, more than the light of day itself. This is an argument of joy. How long shall we confine our love to one or two? Learn the thing from its opposite.

Let there be any one, who has no friend—a thing which is of the utmost folly. For the fool will say, I have no friend. What manner of life does such an one live? For even if he be ten thousand times rich; even if he be in abundance and luxury, and possessing ten thousand good things, he is absolutely deserted and naked. But in the case of friends this is not so; but even though they be poor, they are better provided

than the rich; and what a man will not venture to say for himself, those things a friend will say for him. And the things which he is unable to grant to himself, those he can grant through another, and many more things than those, and thus he will be to us a cause of all pleasure and enjoyment. For it is impossible that he should suffer hurt, being protected by so many bodyguards, for neither are the bodyguards of the Emperor as careful as those; for the former perform their guard through necessity, but the latter through kindness and love. But those things are much more commanding than fear. And he indeed (the prince) fears his guards, but the friend trusts to them more than to himself, and, through their means, fears none of those who plot against him. Let us, therefore, procure

for ourselves this commodity—the poor man, that he may have a consolation of his poverty; the rich man, in order that he may possess his riches in safety; the ruler that he may rule with safety; the subject, that he may have well-disposed rulers. This is an occasion of benevolence; this is a cause of clemency. Since even amongst beasts, those are the most savage and intractable which do not herd together; for this reason we inhabit cities, and we hold markets, that we may have intercourse with each other. This also Paul commanded, saying, ‘Not forsaking our assembly.’ For there is nothing so bad as solitude, and the absence of society and of access.

What, therefore, are the monks, some one says, and those who have taken as their residence the tops of the mountains? Neither

are they without friends; but they have fled from the tumult of the market-place, and have many of one accord with them, and strictly bound to each other. And it was in order that they might accomplish this that they withdrew. For, inasmuch as the zeal of business begets many disputes, for this reason, having left the world, they cultivate charity with much strictness. What, therefore, he says, if a man be alone, may he also have innumerable friends? I, indeed, would wish if it were possible that we were all able to live together; but, in the meantime, let friendship remain unmoved. For it is not the place that makes the friend. They, therefore, have many who admire them; but those would not admire unless they loved. And they again (the monks) pray for the entire world,

which is the greatest evidence of friendship. For this reason also in the sacred mysteries, we embrace each other, in order that being many, we may become one. And we make common prayer for the uninitiated, imploring for the sick and for the fruits of the world, and for the land, and for the sea. Dost thou see all the strength of charity, in the prayers, in the holy mysteries, in the admonitions? This is the cause of all good things. If we apply, with due care, to those admonitions, which shall both administer present things well, and shall obtain the kingdom.