Epimenides was a Cretan who made one immortal statement: "All Cretans are liars."

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 (archaic: Aversion) 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.

Epimenides was a Cretan who made one immortal statement: “All Cretans are liars.”

c) Empedocles: Agrigento was, in Empedocles time, a rich city containing the finest Greek culture.

d) Apollonius of Tyana: a Greek Neopythagorean philosopher from the town of Tyana in the Roman province of Cappadocia in Asia Minor (Turkey).

Little is known about him with certainty. Being a 1st-century orator and philosopher around the time of Christ, he was compared with Jesus of Nazareth by Christians in the 4th century and by various popular writers in modern times

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 (A great city is a great solitude); 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.

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 – salsa - to open the liver, steel to open the spleen, flowers of sulphur (minute crystals of sulphur obtained by condensing sulphur vapour on a cold surface) 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.

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Epimenides was a Cretan who made one immortal statement: "All Cretans are liars."

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.

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 (archaic: Aversion) towards society, in any man, hath somewhat of the savage beast;

For it is most true, that a natural and secret hatred, and aversation (archaic: Aversion) 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:

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.

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.

Epimenides was a Cretan who made one immortal statement: “All Cretans are liars.”

Epimenides was a Cretan who made one immortal statement: “All Cretans are liars.”

Numa Pompilius (753–673 BC; reigned 715–673 BC) was the legendary second king of Rome, succeeding Romulus.

c) Empedocles: Agrigento was, in Empedocles time, a rich city containing the finest Greek culture.

c) Empedocles: Agrigento was, in Empedocles time, a rich city containing the finest Greek culture.

d) Apollonius of Tyana: a Greek Neopythagorean philosopher from the town of Tyana in the Roman province of Cappadocia in Asia Minor (Turkey).

d) Apollonius of Tyana: a Greek Neopythagorean philosopher from the town of Tyana in the Roman province of Cappadocia in Asia Minor (Turkey).

Little is known about him with certainty. Being a 1st-century orator and philosopher around the time of Christ, he was compared with Jesus of Nazareth by Christians in the 4th century and by various popular writers in modern times

Little is known about him with certainty. Being a 1st-century orator and philosopher around the time of Christ, he was compared with Jesus of Nazareth by Christians in the 4th century and by various popular writers in modern times

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.

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 (A great city is a great solitude); because in a great town friends are scattered; so that there is not that fellowship, for the most part, which is in less neighborhoods.

The Latin adage meeteth with it a little: Magna civitas, magna solitudo (A great city is a great solitude); 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;

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.

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.

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;

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.

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.

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;

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 – salsa - to open the liver, steel to open the spleen, flowers of sulphur (minute crystals of sulphur obtained by condensing sulphur vapour on a cold surface) for the lungs, castoreum for the brain; but no receipt openeth the heart,

you may take sarza – salsa - to open the liver, steel to open the spleen, flowers of sulphur (minute crystals of sulphur obtained by condensing sulphur vapour on a cold surface) 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.

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.

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.

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.

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.