the joy ends in the day: it yields no fruit. Thought is not born of it; my action is very little modified. I must feel pride in my friend's accomplishments as if they were mine,—wild, delicate, throbbing property in his virtues. I feel as warmly when he is praised, as the lover when he hears applause of his engaged maiden. We overestimate the conscience of our friend. His goodness seems better than our goodness, his nature finer, his temptations less. Every thing that is his, his name, his form, his dress, books, and instruments, fancy enhances. Our own thought sounds new and larger from his mouth.

Yet the systole and diastole of the heart are not without their analogy in the ebb and flow of love. Friendship, like the immortality of the soul, is too good to be believed. The lover, beholding his maiden, half knows that she is not verily that which he worships; and in the golden hour of friendship, we are surprised with shades of suspicion and unbelief. We doubt that we bestow on our hero the virtues in which he shines, and afterwards worship the form to which we have ascribed this divine inhabitation. In strictness, the soul does not respect men as

it respects itself. In strict science, all persons underlie the same condition of an infinite remoteness. Shall we fear to cool our love by facing the fact, by mining for the metaphysical foundation of this Elysian temple? Shall I not be as real as the things I see? If I am, I shall not fear to know them for what they are. Their essence is not less beautiful than their appearance, though it needs finer organs for its apprehension. The root of the plant is not unsightly to science, though for chaplets and festoons we cut the stem short. And I must hazard the production of the bald fact amidst these pleasing reveries, though it should prove an Egyptian skull at our banquet. A man who stands united with his thought, conceives magnificently of himself. He is conscious of a universal success, even though bought by uniform particular failures. No advantages, no powers, no gold or force can be any match for him. I cannot choose but rely on my own poverty, more than on your wealth. I cannot make your consciousness tantamount to mine. Only the star dazzles; the planet has a faint, moonlike ray. I hear what you say of the admirable parts and tried temper of the party you praise,

but I see well that for all his purple cloaks I shall not like him, unless he is at last a poor Greek like me. I cannot deny it, O friend, that the vast shadow of the Phenomenal includes thee, also, in its pied and painted immensity,— thee, also, compared with whom all else is shadow. Thou art not Being, as Truth is, as Justice is, thou art not my soul, but a picture and effigy of that. Thou hast come to me lately, and already thou art seizing thy hat and cloak. Is it not that the soul puts forth friends, as the tree puts forth leaves, and presently, by the germination of new buds, extrudes the old leaf? The law of nature is alternation forevermore. Each electrical state superinduces the opposite. The soul environs itself with friends, that it may enter into a grander self-acquaintance or solitude; and it goes alone, for a season, that it may exalt its conversation or society. This method betrays itself along the whole history of our personal relations. Ever the instinct of affection revives the hope of union with our mates, and ever the returning sense of insulation recalls us from the chase. Thus every man passes his life in the search after friendship, and if he should record his true senti

ment, he might write a letter like this, to each new candidate for his love.

DEAR FRIEND,

If I was sure of thee, sure of thy capacity, sure to match my mood with thine, I should never think again of trifles, in relation to thy comings and goings. I am not very wise: my moods are quite attainable: and I respect thy genius: it is to me as yet unfathomed; yet dare I not presume in thee a perfect intelligence of me, and so thou art to me a delicious torment. Thine ever, or never.

cobweb, and not

Yet these uneasy pleasures and fine pains are for curiosity, and not for life. They are not to be indulged. This is to weave cloth. Our friendships hurry to short and poor conclusions, because we have made them a texture of wine and dreams, instead of the tough fibre of the human heart. The laws of friendship are great, austere, and eternal, of one web with the laws of nature and of morals. But we

have aimed at a swift and petty benefit, to suck a sudden sweetness. We snatch at the slowest fruit in the whole garden of God, which

many summers and many winters must ripen. We seek our friend not sacredly, but with an adulterate passion which would appropriate him to ourselves. In vain. We are armed all over with subtle antagonisms, which, as soon as we meet, begin to play, and translate all poetry into stale prose. Almost all people descend to meet. All association must be a compromise, and, what is worst, the very flower and aroma of the flower of each of the beautiful natures

disappears as they approach each other.) What 1

a perpetual disappointment is actual society, even of the virtuous and gifted! After interviews have been compassed with long foresight, we must be tormented presently by baffled blows, by sudden, unseasonable apathies, by epilepsies of wit and of animal spirits, in the hey-day of friendship and thought. Our faculties do not play us true, and both parties are relieved by solitude.

I ought to be equal to every relation. It makes no difference how many friends I have, and what content I can find in conversing with each, if there be one to whom I am not equal. If I have shrunk unequal from one contest, instantly the joy I find in all the rest becomes