FRIENDSHIP. Friendship is an attachment between persons of congenial dispositions, habits, and pursuits. It has its origin in the nature and condition of man. He is a social creature, and naturally loves to frequent the society, and enjoy the affections, of those who are like himself. He is also, individually, a feeble creature; and a sense of this weakness renders friendship indispensable to him. Though he may have all other enjoyments within his reach, he still finds his happiness incomplete, unless participated by one whom he considers his friend. When in difficulty and distress, he looks around for advice, assistance, and consolation. No wonder, therefore, that a sentiment of such importance to man should have been Bo frequently and so fully considered. We can scarcely open any of the volumes of antiquity without being reminded how excellent a thing is friendship. The examples of David and Jonathan, Achilles and Patroclus, Pylades and Orestes, Nisus and Euryalus, Damon and Pythias, all show to what a degree of enthusiasm it was sometimes carried. Even the great Cicero deemed it of sufficient importance to form the subject of one of his masterly essays. But it is to be feared that, in modern times, friendship is seldom remarkable for similar devotedness. With some, it is nominal rather than real; and, with others, it is regulated entirely by self-interest. Yet it would, no doubt, be possible to produce, from every rank in life, and from every state of society, instances of sincere and disinterested friendship, creditable to human nature, and to the age in which we live. We can not think so ill of our species as to believe that selfishness has got the better of their nobler feelings sufficiently to destroy their sympathy with their fellow-creatures, and their love towards those whom God hath given them for neighbors and brethren. After these remarks, to enlarge on the benefits of possessing a real friend appears unnecessary. What would be more intolerable than the consciousness that in all the wide world, not one heart beat in unison with our own, or cared for our welfare? What indescribable happiness must it be, on the other hand, to possess a real friend;— a friend who will counsel, instruct, assist; who will bear a willing part in our calamity, and cordially rejoice when the hour of happiness returns! Let us remember, however, that all who assume the name of friends are not entitled to our confidence. History records many instances of the fatal consequences of infidelity in friendship; and it cannot be denied that the world contains men who are happy to find a heart they can pervert, or a head they can mislead, if thus thoir unworthy ends can be more surely attained. Caution in the formation of friendships is, therefore, in the highest degree necessary. We should admit none to the altar of our social affections without closely scrutinizing their lives and characters. We must assure ourselves of the uprightness and truth of those to whom we open our hearts in friendship, if we would not have a pernicious influence exerted on our own dispositions; if we would not, in the hour of trial, find ourselves forgotten and abandoned to the old charities of an unsympathizing world. EXERCISE. Write an Essay from the following extended Analysis: A GOOD CAUSE MAKES A STOUT HEART. I. Introduction. Courage is a natural quality, yet it is often increased or lessened by circumstances. Among the considerations which tend to confirm this quality on particular occasions, is the consciousness that we have right on our side, that we are engaged in a just and honorable cause. II. Reasons why this is the case. 1. A mind conscious of right is not ashamed; and, as shame is always cowardly, so the absence of it conduces to moral cour age. 2. A mind conscious to itself of honest intentions is not paralyzed by any fear of being detected in what it is doing. 3. Conscious rectitude gives confidence to the heart, from a conviction of being in the path of duty. 4. A good cause makes a stout heart, from a persuasion that God will maintain the right; and, "if God be for us, who can be against us?" 5. A desire for the approbation of men will encourage those who are engaged in the cause of truth and justice. 6 The just man will be further emboldened by the reflection that his adversary's cause is a bad one, and can not prevail against him. 7. Even to fail in a good cause is honorable; and, therefore, the upright mind is sustained by the double assurance mentioned by St. Paul, "Whether we live, we live unto the Lord; or whether we die, we die unto the Lord: living or dying, we are the Lord's." III Contrast.—While he who feels he is in the right is thus fearless, one who is doing what he knows to be wrong is afraid to be seen: his heart is paralyzed by a constant dread of detection, disgrace, and punishment; and the conviction that he is maintaining the wrong against an adversary who is armed with the consciousness of rectitude, will have a most pernicious influence upon both his moral and physical courage. IV. Similes. As bright armor will resist a musket ball far better than a rusty suit of mail, so a good cause is far stronger than a puissant arm raised to uphold what is wrong. A good foundation makes a building firm; and when the rain descends and the floods come, and the winds blow and beat upon that house, it will not fall, because its foundation is secure: whereas, a house built upon the sand cannot resist the rain, the floods, and the wind, but will fall when they beat against it, and great will be the fall thereof. A ship built of sound timber may weather the roughest sea; but one made of rotten planks can not ride in safety through the smoothest water. A dog stealing a bone is alarmed at the slightest sound, and will run away; while the same dog, guarding a house at night, can not be terrified by threats or danger. A "thief doth fear each bush an officer"; but a soldier in the battle-field will stand fearlessly at the cannon's mouth. Boys engaged upon their duty are not afraid of the eye of their master; but every sound alarms them when they are doing what they know to be wrong. A dying man who has endeavored to discharge his duty, is not afraid to meet his Maker; but one whose conscience tells him that he has been an evil-doer, is in an agony of fear when he finds himself on his death-bed.* V. Historical Illustrations.—According to Shakspeare's representation, Richard III., at the battle of Bosworth Field, was weighed down with the oppression of conscious guilt; but Richmond, being buoyed up with the conviction of the justness of his cause, fought like a lion, and prevailed. Macbeth started at every whisper of the wind, or shriek of the night-hawk, when he went to murder Duncan; but stood as an eagle against a sparrow, or a lion against a hare," in the fierce contest with the Norwegian rebels. 66 Siccus Dentatus resisted a hundred adversaries sent to assassinate him, with considerable success; killing fifteen, and wounding thirty others. A usurper is in constant fear of conspiracies: common tradition says that Cromwell wore armor under his clothes, and never went and returned by the same route. Leonidas, at the straits of Thermopyla, was not afraid with four hundred men to oppose Xerxes, the invader of Greece, at the head of a million troops. William Tell, with a handful of adherents, boldly resisted the Austrian multitude, and even repulsed it. David, with a simple sling and stone, encountered Goliath, the giant of Gath, and slew him. Quotations. Honor shall uphold the humble in spirit.-Prov. The wicked flee when no man pursueth: but the righteous are bold as a lion.-Prov. XXVIII., 1. Virtue is bold, and goodness never fearful.-Shakspeare. Shakspeare. Conscience makes cowards of us all.-Shakspeare. Conscience is a dangerous thing, it makes a man a coward; a man can not steal, but it accuseth him; a man can not swear, but it checks him. "Tis a blushing shamefaced spirit, that mutinies in a man's bosom, and fills one full of obstacles.-Shakspeare. When the mind proposes honorable ends, not only the virtues, but the deities also, are ready to assist.-Lord Bacon. Innocence is the best armor.-Proverb. VD Conclusion. 1. When we feel ill at ease and afraid to persevere in an enter prise or take a bold part against our adversaries, let us careful ly examine whether our cause is just. 2. If we would not be cowards, we must be sure that we have right on our side; for, if we have not, we will inevitably distrust our own success and be unable to do justice to the cause in which we are engaged. LESSON CII. EXERCISES IN ESSAY WRITING. 1. DRAW up an analysis, and write an essay, from the fol lowing suggestions : What is Society?-When did it begin to exist?-Under what forms did it at first appear?-What are its benefits?-What is the effect of society on the human mind?-What is its effect on the arts and sciences?-Show the difference between a state of barbarism and one of civilization.-What are the disadvantages of society?-Mention some of the vices engendered by an over-refined state of society-and the pernicious effects resulting to the community from them. Give historical examples of these effects. 2. Draw up an analysis, and write an essay, from the following suggestions: What does the word government signify?-Show the origin and necessity of government. Show the effects of anarchy.-Which was the earliest form of government?-Describe this patriarchal form of government. What qualities naturally give one man a power over others?— Which are, or have been, the prevailing forms of government?-Enumerate the advantages and disadvantages of each.-Which is the most stable?-What is the form of government in this country?-Show the advantages of the government of the United States.-Conclusion; how thankful we should be that our lots are cast in a country which enjoys so liberal a government, and how careful we should be not to abuse the blessings thus placed within our reach. LESSON CIII THESES, OR ARGUMENTATIVE DISCOURSES. § 461. THE fifth form in which prose compositions appear is that of the Thesis, or Argumentative Discourse. A Thesis, or Argumentative Discourse, is a composition in which the writer lays down a proposition, and endeavors to persuade others that it is true. The statements or reasons 8461. What is the fifth form in which prose compositions appear? What is a thesis, or argumentative discourse? What are arguments? In what case does a thesis become an oration? used for this purpose are called Arguments. When intended for delivery, or written in a suitable style for that purpose, a thesis becomes an Oration. § 462. In the conduct of orations and argumentative dis courses, six formal divisions were adopted by the ancients; the Exordium or Introduction, the Division, the Statement, the Reasoning, the Appeal to the Feelings, and the Peroration. It is by no means necessary, however, that these six parts should enter into every discourse. To employ them all would inevitably, in some cases, produce an appearance of stiffness and pedantry. Yet, as any of them may be used, we proceed to define and treat briefly of each. § 463. The object of the Exordium or Introduction is te render the reader or hearer well-disposed, attentive, and open to persuasion. To accomplish the first of these ends, the writer must make a modest opening, and convey to his readers the impression that he is candidly maintaining a position of the truth of which he is himself assured. To awaken attention, he should hint at the importance, novelty, or dignity of the subject. Finally, to make his readers open to conviction, he should endeavor to remove any prejudices they may have formed against the side of the question he intends to espouse. The introduction of a discourse is its most difficult part. If, as we have seen, it is important in other compositions tc make a good impression at the outset, it is doubly so when we are endeavoring to persuade. The following suggestions wili be found generally applicable : I. An introduction must be easy and natural. It must appear, as Cicero says, "to have sprung up of its own accord from the matter under consideration". To ensure these qualities, it is recommended that the introduction should not be composed until the other parts of § 462. In the conduct of argumentative discourses, what formal divisions were adopted by the ancients? In some cases, what would result from employing all these divisions? - § 468. What is the object of the exordium? What must the writer do, in order to accomplish these three ends? What is said of the importance of having an effective introduction? What is the first essential of an introduction? What does Cicero say on this head? To ensure this, when is it recommended that the introduction should be |