{"collection":"myth-cosmogony","full_text_available":true,"graph_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/gutenberg_67355/graph","html_url":"https://unchartedknowledge.5gfusion.net/v2/page/gutenberg_67355","id":"gutenberg_67355","license":"Public Domain (US)","rights_basis":"gutenberg_metadata_copyright_false","source":"gutenberg","source_url":"https://www.gutenberg.org/ebooks/67355","summary":null,"tags":["Category: Essays, Letters & Speeches","Category: Mythology, Legends & Folklore","Category: Philosophy & Ethics","Friendship -- Literary collections"],"text":"IOL\u00c4US\n\n\n\n\n                                 IOL\u00c4US\n\n                       AN ANTHOLOGY OF FRIENDSHIP\n                                EDITED BY\n                            EDWARD CARPENTER\n\n                      [_Second edition, enlarged_]\n\n                              PUBLISHED BY\n                     SWAN SONNENSCHEIN & Co. LIMITED\n                     HIGH STREET, BLOOMSBURY, LONDON\n                           AND BY S. CLARKE AT\n                       41, GRANBY ROW, MANCHESTER\n                                  MCMVI\n\n\n\n\n  \u201c_And as to the loves of Hercules it is difficult to record them\n  because of their number. But some who think that Iol\u00e4us was one\n  of them, do to this day worship and honour him; and make their\n  loved ones swear fidelity at his tomb._\u201d\n\n                                                         (_Plutarch_)\n\n\n\n\nPREFACE TO FIRST EDITION\n\n\nThe degree to which Friendship, in the early history of the world, has\nbeen recognised as an institution, and the dignity ascribed to it, are\nthings hardly realized to-day. Yet a very slight examination of the\nsubject shows the important part it has played. In making the following\ncollection I have been much struck by the remarkable manner in which the\ncustoms of various races and times illustrate each other, and the way in\nwhich they point to a solid and enduring body of human sentiment on the\nsubject. By arranging the extracts in a kind of rough chronological and\nevolutionary order from those dealing with primitive races onwards, the\ncontinuity of these customs comes out all the more clearly, as well as\ntheir slow modification in course of time. But it must be confessed that\nthe present collection is only incomplete, and a small contribution, at\nbest, towards a large subject.\n\nIn the matter of quotation and translation, my best thanks are due to\nvarious authors and holders of literary copyrights for their assistance\nand authority; and especially to the Master and Fellows of Balliol\nCollege for permission to quote from the late Professor Jowett\u2019s\ntranslation of Plato\u2019s dialogues; to Messrs. George Bell & Sons for\nleave to make use of the Bohn series; to Messrs. A. & C. Black for leave\nof quotation from the late J. Addington Symonds\u2019 _Studies of the Greek\nPoets_; and to Messrs. Longmans, Green & Co., for sanction of extracts\nfrom the Rev. W. H. Hutchings\u2019 translation of the _Confessions of St.\nAugustine_. In cases where no reference is given the translations are by\nthe Editor.\n\n                                                                    E. C.\n\n_March, 1902._\n\n\n\n\nCONTENTS\n\n\n                                                                     _page_\n\n       Preface                                                           v.\n\n    I. Friendship-customs in the Pagan and Early World                   1\n\n   II. The place of Friendship in Greek Life and Thought                39\n\n  III. Poetry of Friendship among the Greeks and Romans                 65\n\n   IV. Friendship in Early Christian and Medi\u00e6val Times                 95\n\n    V. The Renaissance and Modern Times                                121\n\n       Additions [1906]                                                183\n\n       Index                                                           225\n\n\n\n\nI.\n\n_Friendship-Customs in the Pagan & Early World_\n\n\n\n\n_Friendship-Customs in the Pagan & Early World_\n\n\nFriendship-Customs, of a very marked and definite character, have\napparently prevailed among a great many primitive peoples; but the\ninformation that we have about them is seldom thoroughly satisfactory.\nTravellers have been content to note external ceremonies, like the\nexchange of names between comrades, or the mutual tasting of each other\u2019s\nblood, but\u2014either from want of perception or want of opportunity\u2014have\nnot been able to tell us anything about the inner meaning of these\nformalities, or the sentiments which may have inspired them. Still,\nwe have material enough to indicate that comrade-attachment has been\nrecognised as an important institution, and held in high esteem,\namong quite savage tribes; and some of the following quotations will\nshow this. When we come to the higher culture of the Greek age the\nmaterial fortunately is abundant\u2014not only for the customs, but (in Greek\nphilosophy and poetry) for the inner sentiments which inspired these\ncustoms. Consequently it will be found that the major part of this and\nthe following two chapters deals with matter from Greek sources. The\nlater chapters carry on the subject in loosely historical sequence\nthrough the Christian centuries down to modern times.\n\n[Sidenote: _Primitive Ceremony_]\n\nThe Balonda are an African tribe inhabiting Londa land, among the\nSouthern tributaries of the Congo River. They were visited by\nLivingstone, and the following account of their customs is derived from\nhim:\u2014\n\n  \u201cThe Balonda have a most remarkable custom of cementing\n  friendship. When two men agree to be special friends they go\n  through a singular ceremony. The men sit opposite each other\n  holding hands, and by the side of each is a vessel of beer.\n  Slight cuts are then made on the clasped hands, on the pit of the\n  stomach, on the right cheek, and on the forehead. The point of a\n  grass-blade is pressed against each of these cuts, so as to take\n  up a little of the blood, and each man washes the grass-blade\n  in his own beer vessel. The vessels are then exchanged and the\n  contents drunk, so that each imbibes the blood of the other.\n  The two are thenceforth considered as blood-relations, and are\n  bound to assist each other in every possible manner. While the\n  beer is being drunk, the friends of each of the men beat on the\n  ground with clubs, and bawl out certain sentences as ratification\n  of the treaty. It is thought correct for all the friends of\n  each party to the contract to drink a little of the beer. The\n  ceremony is called \u2018Kasendi.\u2019 After it has been completed, gifts\n  are exchanged, and both parties always give their most precious\n  possessions.\u201d _Natural History of Man. Rev. J. G. Wood. Vol:\n  Africa_, p. 419.\n\n[Sidenote: _Exchange of Names_]\n\nAmong the Manganjas and other tribes of the Zambesi region, Livingstone\nfound the custom of changing names prevalent.\n\n  \u201cSininyane (a headman) had exchanged names with a Zulu at\n  Shupanga, and on being called the next morning made no answer;\n  to a second and third summons he paid no attention; but at\n  length one of his men replied, \u2018He is not Sininyane now, he is\n  Moshoshoma;\u2019 and to this name he answered promptly. The custom of\n  exchanging names with men of other tribes is not uncommon; and\n  the exchangers regard themselves as close comrades, owing special\n  duties to each other ever after. Should one by chance visit his\n  comrade\u2019s town, he expects to receive food, lodging, and other\n  friendly offices from him.\u201d _Narrative of an Expedition to the\n  Zambesi. By David and Charles Livingstone. Murray_, 1865, p. 148.\n\n[Sidenote: _David and Jonathan_]\n\nIn the story of David and Jonathan, which follows, we have an example,\nfrom much the same stage of primitive tribal life, of a compact between\ntwo friends\u2014one the son of the chief, the other a shepherd youth\u2014only in\nthis case, in the song of David (\u201cI am distressed for thee, my brother\nJonathan, thy love to me was wonderful\u201d) we are fortunate in having the\ninner feeling preserved for us. It should be noted that Jonathan gives to\nDavid his \u201cmost precious possessions.\u201d\n\n  \u201cAnd when Saul saw David go forth against the Philistine\n  (Goliath), he said unto Abner, the captain of the host, \u2018Abner,\n  whose son is this youth?\u2019 And Abner said, \u2018As thy soul liveth, O\n  King, I cannot tell.\u2019 And the King said, \u2018Inquire thou whose son\n  the stripling is.\u2019 And as David returned from the slaughter of\n  the Philistine, Abner took him and brought him before Saul, with\n  the head of the Philistine in his hand. And Saul said to him,\n  \u2018Whose son art thou, young man?\u2019 And David answered, \u2018The son of\n  thy servant Jesse the Bethlehemite.\u2019\n\n  \u201cAnd it came to pass, when he had made an end of speaking unto\n  Saul, that the soul of Jonathan was knit with the soul of David,\n  and Jonathan loved him as his own soul. And Saul took him that\n  day, and would let him go no more home to his father\u2019s house.\n  Then Jonathan and David made a covenant, because he loved him as\n  his own soul. And Jonathan stripped himself of the robe that was\n  upon him, and gave it to David, and his garments, even to his\n  sword, and to his bow, and to his girdle.\u201d _1 Sam._ ch. xvii. 55.\n\n[Sidenote: _Flower Friends_]\n\nWith regard to the exchange of names, a slightly different custom\nprevails among the Bengali coolies. Two youths, or two girls, will\nexchange two flowers (of the same kind) with each other, in token of\nperpetual alliance. After that, one speaks of the other as \u201cmy flower,\u201d\nbut never alludes to the other by _name_ again\u2014only by some roundabout\nphrase.\n\n[Sidenote: _Polynesia Tahiti_]\n\nHerman Melville, who voyaged among the Pacific Islands in 1841-1845,\ngives some interesting and reliable accounts of Polynesian customs of\nthat period. He says:\u2014\n\n  \u201cThe really curious way in which all the Polynesians are in the\n  habit of making bosom friends at the shortest possible notice is\n  deserving of remark. Although, among a people like the Tahitians,\n  vitiated as they are by sophisticating influences, this custom\n  has in most cases degenerated into a mere mercenary relation,\n  it nevertheless had its origin in a fine, and in some instances\n  heroic, sentiment formerly entertained by their fathers.\n\n  \u201cIn the annals of the island (Tahiti) are examples of extravagant\n  friendships, unsurpassed by the story of Damon and Pythias, in\n  truth, much more wonderful; for notwithstanding the devotion\u2014even\n  of life in some cases\u2014to which they led, they were frequently\n  entertained at first sight for some stranger from another\n  island.\u201d _Omoo_, _Herman Melville_, ch. 39, p. 154.\n\n  \u201cThough little inclined to jealousy in (ordinary) love-matters,\n  the Tahitian will hear of no rivals in his friendship.\u201d _Ibid_,\n  ch. 40.\n\n[Sidenote: _Marquesas Islands_]\n\nMelville spent some months on one of the Marquesas Islands, in a valley\noccupied by a tribe called Typees; one day there turned up a stranger\nbelonging to a hostile tribe who occupied another part of the island:\u2014\n\n  \u201cThe stranger could not have been more than twenty-five years of\n  age, and was a little above the ordinary height; had he been a\n  single hair\u2019s breadth taller, the matchless symmetry of his form\n  would have been destroyed. His unclad limbs were beautifully\n  formed; whilst the elegant outline of his figure, together with\n  his beardless cheeks, might have entitled him to the distinction\n  of standing for the statue of the Polynesian Apollo; and indeed\n  the oval of his countenance and the regularity of every feature\n  reminded me of an antique bust. But the marble repose of art\n  was supplied by a warmth and liveliness of expression only to\n  be seen in the South Sea Islander under the most favourable\n  developments of nature.... When I expressed my surprise (at his\n  venturing among the Typees) he looked at me for a moment as\n  if enjoying my perplexity, and then with his strange vivacity\n  exclaimed\u2014\u2018Ah! me taboo\u2014me go Nukuheva\u2014me go Tior\u2014me go Typee\u2014me\n  go everywhere\u2014nobody harm me, me taboo.\u2019\n\n  \u201cThis explanation would have been altogether unintelligible to\n  me, had it not recalled to my mind something I had previously\n  heard concerning a singular custom among these islanders.\n  Though the country is possessed by various tribes, whose mutual\n  hostilities almost wholly preclude any intercourse between\n  them; yet there are instances where a person having ratified\n  friendly relations with some individual belonging to the valley,\n  whose inmates are at war with his own, may under particular\n  restrictions venture with impunity into the country of his\n  friend, where under other circumstances he would have been\n  treated as an enemy. In this light are personal friendships\n  regarded among them, and the individual so protected is said to\n  be \u2018taboo,\u2019 and his person to a certain extent is held as sacred.\n  Thus the stranger informed me he had access to all the valleys in\n  the island.\u201d _Typee_, _Herman Melville_, ch. xviii.\n\nIn almost all primitive nations, warfare has given rise to institutions\nof military comradeship\u2014including, for instance, institutions of\ninstruction for young warriors, of personal devotion to their leaders,\nor of personal attachment to each other. In Greece these customs were\nspecially defined, as later quotations will show.\n\n[Sidenote: _Tacitus on Military Comradeship_]\n\nTacitus, speaking of the arrangement among the Germans by which each\nmilitary chief was surrounded by younger companions in arms, says:\u2014\n\n  \u201cThere is great emulation among the companions, which shall\n  possess the highest place in the favour of their chief; and\n  among the chiefs, which shall excel in the number and valour\n  of his companions. It is their dignity, their strength, to be\n  always surrounded with a large body of select youth, an ornament\n  in peace, a bulwark in war... In the field of battle, it is\n  disgraceful for the chief to be surpassed in valour; it is\n  disgraceful for the companions not to equal their chief; but it\n  is reproach and infamy during a whole succeeding life to retreat\n  from the field surviving him. To aid, to protect him; to place\n  their own gallant actions to the account of his glory is their\n  first and most sacred engagement.\u201d _Tacitus_, _Germania_, 13, 14,\n  _Bohn Series_.\n\n[Sidenote: _The Khalifa at Khartoum_]\n\nAmong the Arab tribes very much the same thing may be found, every Sheikh\nhaving his bodyguard of young men, whom he instructs and educates, while\nthey render to him their military and personal devotion. In the late\nexpedition of the British to Khartoum (Nov., 1899), when Colonel Wingate\nand his troops mowed down the Khalifa and his followers with their\nMaxims, the death of the Khalifa was thus described by a correspondent of\nthe daily papers:\u2014\n\n  \u201cIn the centre of what was evidently the main attack on our right\n  we came across a very large number of bodies all huddled together\n  in a very small place; their horses lay dead behind them, the\n  Khalifa lay dead on his furma, or sheepskin, the typical end of\n  the Arab Sheikh who disdains surrender; on his right was the\n  Khalifa Aly Wad Hila, and on his left Ahmed Fedil, his great\n  fighting leader, whilst all around him lay his faithful emirs,\n  all content to meet their death when he had chosen to meet his.\n  His black Mulamirin, or bodyguard, all lay dead in a straight\n  line about 40 yards in front of their master\u2019s body, with their\n  faces to the foe and faithful to the last. It was truly a\n  touching sight, and one could not help but feel that ... their\n  end was truly grand.... Amongst the dead were found two men tied\n  together by the arms, who had charged towards the guns and had\n  got nearer than any others. On enquiring of the prisoners Colonel\n  Wingate was told these two were great friends, and on seeing the\n  Egyptian guns come up had tied themselves by the arms with a\n  cord, swearing to reach the guns or die together.\u201d\n\n[Sidenote: _Primitive Germans_]\n\nCompare also the following quotation from Ammianus Marcellinus (xvi.\n13), who says that when Chonodomarus, \u201cKing of the Alamanni,\u201d was taken\nprisoner by the Romans,\n\n  \u201cHis companions, two hundred in number, and three friends\n  peculiarly attached to him, thinking it infamous to survive their\n  prince, or not to die for him, surrendered themselves to be put\n  in bonds.\u201d\n\n[Sidenote: _South African Tribes_]\n\nThe following passage from Livingstone shows the existence among the\nAfrican tribes of his time of a system, which Wood rightly says \u201chas\na singular resemblance to the instruction of pages in the days of\nchivalry\u201d:\u2014\n\n  \u201cMonina (one of the confederate chiefs of the Banyai) had a great\n  number of young men about him, from twelve to fifteen years of\n  age. These were all sons of free men, and bands of young lads\n  like them in the different districts leave their parents about\n  the age of puberty and live with such men as Monina for the sake\n  of instruction. When I asked the nature of the instruction I was\n  told \u2018Bony\u00e1i,\u2019 which I suppose may be understood as indicating\n  manhood, for it sounds as if we should say, \u2018to teach an American\n  Americanism,\u2019 or, \u2018an Englishman to be English.\u2019 While here they\n  are kept in subjection to rather stringent regulations.... They\n  remain unmarried until a fresh set of youths is ready to occupy\n  their place under the same instruction.\u201d _Missionary Travels and\n  Researches in South Africa._ _By David Livingstone_, 1857, p. 618.\n\nM. Foley (Bulln. Soc. d\u2019Anthr. de Paris, 1879) speaks of fraternity in\narms among the natives of New Caledonia as forming a close tie\u2014closer\neven than consanguinity.\n\n[Sidenote: _Greek Friendship and Medi\u00e6val Chivalry_]\n\nWith regard to Greece, J. Addington Symonds has some interesting remarks,\nwhich are well worthy of consideration; he says:\u2014\n\n  \u201cNearly all the historians of Greece have failed to insist upon\n  the fact that fraternity in arms played for the Greek race the\n  same part as the idealisation of women for the knighthood of\n  feudal Europe. Greek mythology and history are full of tales\n  of friendship, which can only be paralleled by the story of\n  David and Jonathan in the Bible. The legends of Herakles and\n  Hylas, of Theseus and Pirith\u00f6us, of Apollo and Hyacinth, of\n  Orestes and Pylades, occur immediately to the mind. Among the\n  noblest patriots, tyrannicides, lawgivers, and self-devoted\n  heroes in the early times of Greece, we always find the names of\n  friends and comrades received with peculiar honour. Harmodius\n  and Aristogeiton, who slew the despot Hipparchus at Athens;\n  Diocles and Philolaus, who gave laws to Thebes; Chariton and\n  Melanippus, who resisted the sway of Phalaris in Sicily; Cratinus\n  and Aristodemus, who devoted their lives to propitiate offended\n  deities when a plague had fallen on Athens; these comrades,\n  staunch to each other in their love, and elevated by friendship\n  to the pitch of noblest enthusiasm, were among the favourite\n  saints of Greek legend and history. In a word, the chivalry\n  of Hellas found its motive force in friendship rather than in\n  the love of women; and the motive force of all chivalry is a\n  generous, soul-exalting, unselfish passion. The fruit which\n  friendship bore among the Greeks was courage in the face of\n  danger, indifference to life when honour was at stake, patriotic\n  ardour, the love of liberty, and lion-hearted rivalry in battle.\n  \u2018Tyrants,\u2019 said Plato, \u2018stand in awe of friends.\u2019\u201d _Studies of\n  the Greek Poets._ _By J. A. Symonds_, vol. 1, p. 97.\n\n[Sidenote: _Fraternity in Arms in Sparta_]\n\nThe customs connected with this fraternity in arms, in Sparta and\nin Crete, are described with care and at considerable length in the\nfollowing extract from M\u00fcller\u2019s _History and Antiquities of the Doric\nRace_, book iv., ch. 4, par. 6:\u2014\n\n  \u201cAt Sparta the party loving was called \u03b5\u1f30\u03c3\u03c0\u03bd\u03ae\u03bb\u03b1\u03c2, and his\n  affection was termed a _breathing in_, or _inspiring_ (\u03b5\u1f30\u03c3\u03c0\u03bd\u03b5\u1fd6\u03bd);\n  which expresses the pure and mental connection between the two\n  persons, and corresponds with the name of the other, viz.: \u1f00\u03af\u03c4\u03b1\u03c2,\n  _i.e._, _listener_ or _bearer_. Now it appears to have been the\n  practice for every youth of good character to have his lover; and\n  on the other hand every well-educated man was bound by custom\n  to be the lover of some youth. Instances of this connection\n  are furnished by several of the royal family of Sparta; thus,\n  Agesilaus, while he still belonged to the herd (\u1f00\u03b3\u03ad\u03bb\u03b7) of\n  youths, was the hearer (\u1f00\u03af\u03c4\u03b1\u03c2) of Lysander, and himself had in\n  his turn also a hearer; his son Archidamus was the lover of the\n  son of Sphodrias, the noble Cleonymus; Cleomenes III. was when\n  a young man the hearer of Xenares, and later in life the lover\n  of the brave Panteus. The connection usually originated from the\n  proposal of the lover; yet it was necessary that the listener\n  should accept him with real affection, as a regard to the riches\n  of the proposer was considered very disgraceful; sometimes,\n  however, it happened that the proposal originated from the other\n  party. The connection appears to have been very intimate and\n  faithful; and was recognised by the State. If his relations were\n  absent, the youth might be represented in the public assembly by\n  his lover; in battle too they stood near one another, where their\n  fidelity and affection were often shown till death; while at home\n  the youth was constantly under the eyes of his lover, who was to\n  him as it were a model and pattern of life; which explains why,\n  for many faults, particularly want of ambition, the lover could\n  be punished instead of the listener.\u201d\n\n[Sidenote: _Crete_]\n\n  \u201cThis ancient national custom prevailed with still greater force\n  in Crete; which island was hence by many persons considered as\n  the original seat of the connection in question. Here too it was\n  disgraceful for a well-educated youth to be without a lover;\n  and hence the party loved was termed \u03ba\u03bb\u03b5\u03b9\u03bd\u1f78\u03c2, the _praised_;\n  the lover being simply called \u03c6\u03b9\u03bb\u03ae\u03c4\u03c9\u03c1. It appears that the\n  youth was always carried away by force, the intention of the\n  ravisher being previously communicated to the relations, who\n  however took no measures of precaution, and only made a feigned\n  resistance; except when the ravisher appeared, either in family\n  or talent, unworthy of the youth. The lover then led him away\n  to his apartment (\u1f00\u03bd\u03b4\u03c1\u03b5\u1fd6\u03bf\u03bd), and afterwards, with any chance\n  companions, either to the mountains or to his estate. Here they\n  remained two months (the period prescribed by custom), which were\n  passed chiefly in hunting together. After this time had expired,\n  the lover dismissed the youth, and at his departure gave him,\n  according to custom, an ox, a military dress, and brazen cup,\n  with other things; and frequently these gifts were increased by\n  the friends of the ravisher. The youth then sacrificed the ox\n  to Jupiter, with which he gave a feast to his companions: and\n  now he stated how he had been pleased with his lover; and he\n  had complete liberty by law to punish any insult or disgraceful\n  treatment. It depended now on the choice of the youth whether the\n  connection should be broken off or not. If it was kept up, the\n  companion in arms (\u03c0\u03b1\u03c1\u03b1\u03c3\u03c4\u03ac\u03c4\u03b7\u03c2), as the youth was then called,\n  wore the military dress which had been given him, and fought in\n  battle next his lover, inspired with double valour by the gods of\n  war and love, according to the notions of the Cretans; and even\n  in man\u2019s age he was distinguished by the first place and rank in\n  the course, and certain insignia worn about the body.\n\n  \u201cInstitutions, so systematic and regular as these, did not exist\n  in any Doric State except Crete and Sparta; but the feelings\n  on which they were founded seem to have been common to all the\n  Dorians. The loves of Philolaus, a Corinthian of the family of\n  the Bacchiadae, and the lawgiver of Thebes, and of Diocles the\n  Olympic conqueror, lasted until death; and even their graves\n  were turned towards one another in token of their affection;\n  and another person of the same name was honoured in Megara, as\n  a noble instance of self-devotion for the object of his love.\u201d\n  _Ibid._\n\n[Sidenote: _Diocles_]\n\nFor an account of Philolaus and Diocles, Aristotle (Pol. ii. 9) may be\nreferred to. The second Diocles was an Athenian who died in battle for\nthe youth he loved.\n\n  \u201cHis tomb was honoured with the \u1f10\u03bd\u03b1\u03b3\u03af\u03c3\u03bc\u03b1\u03c4\u03b1 of heroes, and a\n  yearly contest for skill in kissing formed part of his memorial\n  celebration.\u201d _J. A. Symonds\u2019_ \u201c_A Problem in Greek Ethics_,\u201d\n  _privately printed_, 1883; _see also Theocritus_, Idyll xii.\n  infra.\n\n[Sidenote: _Albanian Customs_]\n\nHahn, in his _Albanesische Studien_, says that the Dorian customs\nof comradeship still flourish in Albania \u201cjust as described by the\nancients,\u201d and are closely entwined with the whole life of the\npeople\u2014though he says nothing of any military signification. It appears\nto be a quite recognised institution for a young man to take to himself\na youth or boy as his special comrade. He instructs, and when necessary\nreproves, the younger; protects him, and makes him presents of various\nkinds. The relation generally, though not always ends with the marriage\nof the elder. The following is reported by Hahn as in the actual words of\nhis informant (an Albanian):\u2014\n\n  \u201cLove of this kind is occasioned by the sight of a beautiful\n  youth; who thus kindles in the lover a feeling of wonder and\n  causes his heart to open to the sweet sense which springs from\n  the contemplation of beauty. By degrees love steals in and takes\n  possession of the lover, and to such a degree that all his\n  thoughts and feelings are absorbed in it. When near the beloved\n  he loses himself in the sight of him; when absent he thinks of\n  him only.\u201d These loves, he continued, \u201care with a few exceptions\n  as pure as sunshine, and the highest and noblest affections that\n  the human heart can entertain.\u201d _Hahn_, vol. 1, p. 166.\n\nHahn also mentions that troops of youths, like the Cretan and Spartan\n_agelae_, are formed in Albania, of twenty-five or thirty members each.\nThe comradeship usually begins during adolescence, each member paying\na fixed sum into a common fund, and the interest being spent on two or\nthree annual feasts, generally held out of doors.\n\n[Sidenote: _The Theban Band_]\n\nThe Sacred Band of Thebes, or Theban Band, was a battalion composed\nentirely of friends and lovers; and forms a remarkable example of\nmilitary comradeship. The references to it in later Greek literature are\nvery numerous, and there seems no reason to doubt the general truth of\nthe traditions concerning its formation and its complete annihilation by\nPhilip of Macedon at the battle of Chaeronea (B.C. 338). Thebes was the\nlast stronghold of Hellenic independence, and with the Theban Band Greek\nfreedom perished. But the mere existence of this phalanx, and the fact of\nits renown, show to what an extent comradeship was recognised and prized\nas an _institution_ among these peoples. The following account is taken\nfrom Plutarch\u2019s _Life of Pelopidas_, Clough\u2019s translation:\u2014\n\n  \u201cGorgidas, according to some, first formed the Sacred Band of 300\n  chosen men, to whom as being a guard for the citadel the State\n  allowed provision, and all things necessary for exercise; and\n  hence they were called the city band, as citadels of old were\n  usually called cities. Others say that it was composed of young\n  men attached to each other by personal affection, and a pleasant\n  saying of Pammenes is current, that Homer\u2019s Nestor was not well\n  skilled in ordering an army, when he advised the Greeks to rank\n  tribe and tribe, and family and family, together, that so \u2018tribe\n  might tribe, and kinsmen kinsmen aid,\u2019 but that he should have\n  joined lovers and their beloved. For men of the same tribe or\n  family little value one another when dangers press; but a band\n  cemented together by friendship grounded upon love is never to\n  be broken, and invincible; since the lovers, ashamed to be base\n  in sight of their beloved, and the beloved before their lovers,\n  willingly rush into danger for the relief of one another. Nor can\n  that be wondered at since they have more regard for their absent\n  lovers than for others present; as in the instance of the man\n  who, when his enemy was going to kill him, earnestly requested\n  him to run him through the breast, that his lover might not blush\n  to see him wounded in the back. It is a tradition likewise that\n  Iol\u00e4us, who assisted Hercules in his labours and fought at his\n  side, was beloved of him; and Aristotle observes that even in his\n  time lovers plighted their faith at Iol\u00e4us\u2019 tomb. It is likely,\n  therefore, that this band was called sacred on this account; as\n  Plato calls a lover a divine friend. It is stated that it was\n  never beaten till the battle at Chaeronea; and when Philip after\n  the fight took a view of the slain, and came to the place where\n  the three hundred that fought his phalanx lay dead together, he\n  wondered, and understanding that it was the band of lovers, he\n  shed tears and said, \u2018Perish any man who suspects that these men\n  either did or suffered anything that was base.\u2019\n\n  \u201cIt was not the disaster of Laius, as the poets imagine, that\n  first gave rise to this form of attachment among the Thebans,\n  but their lawgivers, designing to soften whilst they were young\n  their natural fickleness, brought for example the pipe into great\n  esteem, both in serious and sportive occasions, and gave great\n  encouragement to these friendships in the Palaestra, to temper\n  the manner and character of the youth. With a view to this, they\n  did well again to make Harmony, the daughter of Mars and Venus,\n  their tutelar deity; since where force and courage is joined\n  with gracefulness and winning behaviour, a harmony ensues that\n  combines all the elements of society in perfect consonance and\n  order.\n\n  \u201cGorgidas distributed this sacred Band all through the front\n  ranks of the infantry, and thus made their gallantry less\n  conspicuous; not being united in one body, but mingled with many\n  others of inferior resolution, they had no fair opportunity of\n  showing what they could do. But Pelopidas, having sufficiently\n  tried their bravery at Tegyrae, where they had fought alone,\n  and around his own person, never afterwards divided them, but\n  keeping them entire, and as one man, gave them the first duty in\n  the greatest battles. For as horses run brisker in a chariot than\n  single, not that their joint force divides the air with greater\n  ease, but because being matched one against another circulation\n  kindles and enflames their courage; thus, he thought, brave\n  men, provoking one another to noble actions, would prove most\n  serviceable and most resolute where all were united together.\u201d\n\n[Sidenote: _Athen\u00e6us_]\n\nStories of romantic friendship form a staple subject of Greek literature,\nand were everywhere accepted and prized. The following quotations from\nAthen\u00e6us and Plutarch contain allusions to the Theban Band, and other\nexamples:\u2014\n\n  \u201cAnd the Laced\u00e6monians offer sacrifices to Love before they go to\n  battle, thinking that safety and victory depend on the friendship\n  of those who stand side by side in the battle array.... And the\n  regiment among the Thebans, which is called the _Sacred Band_,\n  is wholly composed of mutual lovers, indicating the majesty of\n  the God, as these men prefer a glorious death to a shameful and\n  discreditable life.\u201d _Athen\u00e6us_, bk. xiii., ch. 12.\n\n[Sidenote: _Iol\u00e4us_]\n\nIol\u00e4us, above-mentioned, is said to have been the charioteer of\nHercules, and his faithful companion. As the comrade of Hercules he was\nworshipped beside him in Thebes, where the gymnasium was named after\nhim. Plutarch alludes to this friendship again in his treatise on Love\n(_Eroticus_, par. 17):\u2014\n\n  \u201cAnd as to the loves of Hercules, it is difficult to record them\n  because of their number; but those who think that Iol\u00e4us was one\n  of them do to this day worship and honour him, and make their\n  loved ones swear fidelity at his tomb.\u201d\n\n[Sidenote: _Plutarch on Love_]\n\nAnd in the same treatise:\u2014\n\n  \u201cConsider also how Love (Eros) excels in warlike feats, and is\n  by no means idle, as Euripides called him, nor a carpet knight,\n  nor \u2018sleeping on soft maidens\u2019 cheeks.\u2019 For a man inspired by\n  Love needs not Ares to help him when he goes out as a warrior\n  against the enemy, but at the bidding of his own god is \u2018ready\u2019\n  for his friend \u2018to go through fire and water and whirlwinds.\u2019 And\n  in Sophocles\u2019 play, when the sons of Niobe are being shot at and\n  dying, one of them calls out for no helper or assister but his\n  lover.\n\n  \u201cAnd you know of course how it was that Cleomachus, the\n  Pharsalian, fell in battle.... When the war between the\n  Eretrians and Chalcidians was at its height, Cleomachus had come\n  to aid the latter with a Thessalian force; and the Chalcidian\n  infantry seemed strong enough, but they had great difficulty in\n  repelling the enemy\u2019s cavalry. So they begged that high-souled\n  hero, Cleomachus, to charge the Eretrian cavalry first. And he\n  asked the youth he loved, who was by, if he would be a spectator\n  of the fight, and he saying he would, and affectionately kissing\n  him and putting his helmet on his head, Cleomachus, with a proud\n  joy, put himself at the head of the bravest of the Thessalians,\n  and charged the enemy\u2019s cavalry with such impetuosity that he\n  threw them into disorder and routed them; and the Eretrian\n  infantry also fleeing in consequence, the Chalcidians won a\n  splendid victory. However, Cleomachus got killed, and they show\n  his tomb in the market place at Chalcis, over which a huge\n  pillar stands to this day.\u201d _Eroticus_, par. 17, _trans. Bohn\u2019s\n  Classics_.\n\nAnd further on in the same:\u2014\n\n  \u201cAnd among you Thebans, Pemptides, is it not usual for the\n  lover to give his boylove a complete suit of armour when he is\n  enrolled among the men? And did not the erotic Pammenes change\n  the disposition of the heavy-armed infantry, censuring Homer as\n  knowing nothing about love, because he drew up the Ach\u00e6ans in\n  order of battle in tribes and clans, and did not put lover and\n  love together, that so \u2018spear should be next to spear and helmet\n  to helmet\u2019 (_Iliad_, xiii. 131), seeing that love is the only\n  invincible general. For men in battle will leave in the lurch\n  clansmen and friends, aye, and parents and sons, but what warrior\n  ever broke through or charged through lover and love, seeing\n  that when there is no necessity lovers frequently display their\n  bravery and contempt of life.\u201d\n\n[Sidenote: _Athen\u00e6us on the same_]\n\nThe following is from the _Deipnosophists_ of Athen\u00e6us (bk. xiii. ch.\n78):\u2014\n\n  \u201cBut Hieronymus the Peripatetic says that the loves of youths\n  used to be much encouraged, for this reason, that the vigour\n  of the young and their close agreement in comradeship have led\n  to the overthrow of many a tyranny. For in the presence of his\n  favorite a lover would rather endure anything than earn the name\n  of coward; a thing which was proved in practice by the Sacred\n  Band, established at Thebes under Epaminondas; as well as by the\n  death of the Pisistratid\u00e6, which was brought about by Harmodius\n  and Aristogeiton.\n\n  \u201cAnd at Agrigentum in Sicily the same was shown by the mutual\n  love of Chariton and Melanippus\u2014of whom Melanippus was the\n  younger beloved, as Heraclides of Pontus tells in his Treatise\n  on Love. For these two having been accused of plotting against\n  Phalaris, and being put to torture in order to force them to\n  betray their accomplices, not only did not tell, but even\n  compelled Phalaris to such pity of their tortures that he\n  released them with many words of praise. Whereupon Apollo,\n  pleased at his conduct, granted to Phalaris a respite from\n  death; and declared the same to the men who inquired of the\n  Pythian priestess how they might best attack him. He also gave an\n  oracular saying concerning Chariton....\n\n    \u2018Blessed indeed was Chariton and Melanippus,\n    Pioneers of Godhead, and of mortals the one most[1] beloved.\u2019\u201d\n\nEpaminondas, the great Theban general and statesman, so we are told by\nthe same author, had for his young comrades Asopichus and Cephisodorus,\n\u201cthe latter of whom fell with him at Mantineia, and is buried near him.\u201d\n\n[Sidenote: _Parmenides and Zeno_]\n\nThese are mainly instances of what might be called \u201cmilitary\ncomradeship,\u201d but as may be supposed, friendship in the early world\ndid not rest on this alone. With the growth of culture other interests\ncame in; and among the Greeks especially association in the pursuit of\nart or politics or philosophy became a common ground. Parmenides, the\nphilosopher, whose life was held peculiarly holy, loved his pupil Zeno\n(see Plato _Parm_, 127A):\n\n  \u201cParmenides and Zeno came to Athens, he said, at the great\n  Panathen\u00e6an festival; the former was, at the time of his visit,\n  about 65 years old, very white with age, but well-favoured. Zeno\n  was nearly 40 years of age, of a noble figure and fair aspect;\n  and in the days of his youth he was reported to have been beloved\n  of Parmenides.\u201d\n\n[Sidenote: _Ph\u00e6do_]\n\nPheidias, the sculptor, loved Pantarkes, a youth of Elis, and carved\nhis portrait at the foot of the Olympian Zeus (Pausanias v. II), and\npoliticians and orators like Demosthenes and \u00c6schines were proud to avow\ntheir attachments. It was in a house of ill-fame, according to Diogenes\nLaertius (ii. 105) that Socrates first met Ph\u00e6do:\u2014\n\n  \u201cThis unfortunate youth was a native of Elis. Taken prisoner in\n  war, he was sold in the public market to a slave dealer, who\n  then acquired the right by Attic law to engross his earnings\n  for his own pocket. A friend of Socrates, perhaps Cebes, bought\n  him from his master, and he became one of the chief members\n  of the Socratic circle. His name is given to the Platonic\n  dialogue on immortality, and he lived to found what is called\n  the Eleo-Socratic School. No reader of Plato forgets how the\n  sage on the eve of his death stroked the beautiful long hair of\n  Ph\u00e6do, and prophesied that he would soon have to cut it short in\n  mourning for his teacher.\u201d _J. A. Symonds_, _A Problem in Greek\n  Ethics_ p. 58.\n\nThe relation of friendship to the pursuit of philosophy is a favorite\nsubject with Plato, and is illustrated by some later quotations (see\n_infra_ ch. 2).\n\n[Sidenote: _The Story of Harmodius and Aristogeiton_]\n\nI conclude the present section by the insertion of three stories taken\nfrom classical sources. Though of a legendary character, it is probable\nthat they enshrine some memory or tradition of actual facts. The story\nof Harmodius and Aristogeiton at any rate is treated by Herodotus and\nThucydides as a matter of serious history. The names of these two friends\nwere ever on the lips of the Athenians as the founders of the city\u2019s\nfreedom, and to be born of their blood was esteemed among the highest of\nhonours. But whether historical or not, these stories have much the same\nvalue for us, in so far as they indicate the ideals on which the Greek\nmind dwelt, and which it considered possible of realisation.\n\n  \u201cNow the attempt of Aristogeiton and Harmodius arose out of a\n  love affair, which I will narrate at length; and the narrative\n  will show that the Athenians themselves give quite an inaccurate\n  account of their own tyrants, and of the incident in question,\n  and know no more than other Hellenes. Pisistratus died at an\n  advanced age in possession of the tyranny, and then, not as is\n  the common opinion Hipparchus, but Hippias (who was the eldest of\n  his sons) succeeded to his power.\n\n  \u201cHarmodius was in the flower of his youth, and Aristogeiton, a\n  citizen of the middle class, became his lover. Hipparchus made an\n  attempt to gain the affections of Harmodius, but he would not\n  listen to him, and told Aristogeiton. The latter was naturally\n  tormented at the idea, and fearing that Hipparchus, who was\n  powerful, would resort to violence, at once formed such a plot\n  as a man in his station might for the overthrow of the tyranny.\n  Meanwhile Hipparchus made another attempt; he had no better\n  success, and thereupon he determined, not indeed to take any\n  violent step, but to insult Harmodius in some underhand manner,\n  so that his motive could not be suspected[2]....\n\n  \u201cWhen Hipparchus found his advances repelled by Harmodius he\n  carried out his intention of insulting him. There was a young\n  sister of his whom Hipparchus and his friends first invited\n  to come and carry a sacred basket in a procession, and then\n  rejected her, declaring that she had never been invited by them\n  at all because she was unworthy. At this Harmodius was very\n  angry, and Aristogeiton for his sake more angry still. They and\n  the other conspirators had already laid their preparations, but\n  were waiting for the festival of the great Panathen\u00e6a, when the\n  citizens who took part in the procession assembled in arms; for\n  to wear arms on any other day would have aroused suspicion.\n  Harmodius and Aristogeiton were to begin the attack, and the rest\n  were immediately to join in, and engage with the guards. The\n  plot had been communicated to a few only, the better to avoid\n  detection; but they hoped that, however few struck the blow, the\n  crowd who would be armed, although not in the secret, would at\n  once rise and assist in the recovery of their own liberties.\n\n  \u201cThe day of the festival arrived, and Hippias went out of the\n  city to the place called the Ceramicus, where he was occupied\n  with his guards in marshalling the procession. Harmodius and\n  Aristogeiton, who were ready with their daggers, stepped forward\n  to do the deed. But seeing one of the conspirators in familiar\n  conversation with Hippias, who was readily accessible to all,\n  they took alarm and imagined that they had been betrayed, and\n  were on the point or being seized. Whereupon they determined to\n  take their revenge first on the man who had outraged them and\n  was the cause of their desperate attempt. So they rushed, just\n  as they were, within the gates. They found Hipparchus near the\n  Leocorium, as it was called, and then and there falling upon him\n  with all the blind fury, one of an injured lover, the other of a\n  man smarting under an insult, they smote and slew him. The crowd\n  ran together, and so Aristogeiton for the present escaped the\n  guards; but he was afterwards taken, and not very gently handled\n  (_i.e._, _tortured_). Harmodius perished on the spot.\u201d _Thuc_:\n  vi. 54-56, _trans. by B. Jowett_.\n\n[Sidenote: _The Story of Orestes and Pylades_]\n\n  \u201cPhocis preserves from early times the memory of the union\n  between Orestes and Pylades, who taking a god as witness of the\n  passion between them, sailed through life together as though in\n  one boat. Both together put to death Klytemnestra, as though\n  both were sons of Agamemnon; and \u00c6gisthus was slain by both.\n  Pylades suffered more than his friend by the punishment which\n  pursued Orestes. He stood by him when condemned, nor did they\n  limit their tender friendship by the bounds of Greece, but sailed\n  to the furthest boundaries of the Scythians\u2014the one sick, the\n  other ministering to him. When they had come into the Tauric\n  land straightway they were met by the matricidal fury; and while\n  the barbarians were standing round in a circle Orestes fell down\n  and lay on the ground, seized by his usual mania, while Pylades\n  \u2018wiped away the foam, tended his body, and covered him with his\n  well-woven cloak\u2019\u2014acting not only like a lover but like a father.\n\n  \u201cWhen it was determined that one should remain to be put to\n  death, and the other should go to Mycen\u00e6 to convey a letter, each\n  wishes to remain for the sake of the other, thinking that if\n  he saves the life of his friend he saves his own life. Orestes\n  refused to take the letter, saying that Pylades was more worthy\n  to carry it, acting more like the lover than the beloved. \u2018For,\u2019\n  he said, \u2018the slaying of this man would be a great grief to me,\n  as I am the cause of these misfortunes.\u2019 And he added, \u2018Give\n  the tablet to him, for (turning to Pylades) I will send thee to\n  Argos, in order that it may be well with thee; as for me, let\n  anyone kill me who desires it.\u2019\n\n  \u201cSuch love is always like that; for when from boyhood a serious\n  love has grown up and it becomes adult at the age of reason, the\n  long-loved object returns reciprocal affection, and it is hard to\n  determine which is the lover of which, for\u2014as from a mirror\u2014the\n  affection of the lover is reflected from the beloved.\u201d _Trans.\n  from Lucian\u2019s Amores, by W. J. Baylis._\n\n[Sidenote: _The Story of Damon and Pythias (or Phintias)_]\n\n  \u201cDamon and Phintias, initiates in the Pythagorean mysteries,\n  contracted so faithful a friendship towards each other, that\n  when Dionysius of Syracuse intended to execute one of them, and\n  he had obtained permission from the tyrant to return home and\n  arrange his affairs before his death, the other did not hesitate\n  to give himself up as a pledge of his friend\u2019s return[3]. He\n  whose neck had been in danger was now free; and he who might have\n  lived in safety was now in danger of death. So everybody, and\n  especially Dionysius, were wondering what would be the upshot\n  of this novel and dubious affair. At last, when the day fixed\n  was close at hand, and he had not returned, everyone condemned\n  the one who stood security, for his stupidity and rashness. But\n  he insisted that he had nothing to fear in the matter of his\n  friend\u2019s constancy. And indeed at the same moment and the hour\n  fixed by Dionysius, he who had received leave, returned. The\n  tyrant, admiring the courage of both, remitted the sentence which\n  had so tried their loyalty, and asked them besides to receive\n  him in the bonds of their friendship, saying that he would make\n  his third place in their affection agreeable by his utmost\n  goodwill and effort. Such indeed are the powers of friendship:\n  to breed contempt of death, to overcome the sweet desire of\n  life, to humanise cruelty, to turn hate into love, to compensate\n  punishment by largess; to which powers almost as much veneration\n  is due as to the cult of the immortal gods. For if with these\n  rests the public safety, on those does private happiness depend;\n  and as the temples are the sacred domiciles of these, so of those\n  are the loyal hearts of men as it were the shrines consecrated\n  by some holy spirit.\u201d _Valerius Maximus_, bk. iv. ch. 7. _De\n  Amiciti\u00e6 Vinculo_.\n\n\n\n\nII.\n\n_The Place of Friendship in Greek Life & Thought_\n\n\n\n\n_The Place of Friendship in Greek Life & Thought_\n\n\nThe extent to which the idea of friendship (in a quite romantic sense)\npenetrated the Greek mind is a thing very difficult for us to realise;\nand some modern critics entirely miss this point. They laud the Greek\nculture to the skies, extolling the warlike bravery of the people, their\nenthusiastic political and social sentiment, their wonderful artistic\nsense, and so forth; and at the same time speak of the stress they laid\non friendship as a little peculiarity of no particular importance\u2014not\nseeing that the latter was the chief source of their bravery and\nindependence, one of the main motives of their art, and so far an organic\npart of their whole polity that it is difficult to imagine the one\nwithout the other. The Greeks themselves never made this mistake; and\ntheir literature abounds with references to the romantic attachment as\nthe great inspiration of political and individual life. Plato, himself,\nmay almost be said to have founded his philosophy on this sentiment.\n\nNothing is more surprising to the modern than to find Plato speaking,\npage after page, of Love, as the safeguard of states and the tutoress\nof philosophy, and then to discover that what we call love, _i.e._, the\nlove between man and woman, is not meant at all\u2014scarcely comes within his\nconsideration\u2014but only the love between men\u2014what we should call romantic\nfriendship. His ideal of this latter love is ascetic; it is an absorbing\npassion, but it is held in strong control. The other love\u2014the love of\nwomen\u2014is for him a mere sensuality. In this, to some extent, lies the\nexplanation of his philosophical position.\n\nBut it is evident that in this fact\u2014in the fact that among the Greeks\nthe love of women was considered for the most part sensual, while the\n_romance_ of love went to the account of friendship, we have the strength\nand the weakness of the Greek civilisation. Strength, because by the\nrecognition everywhere of romantic comradeship, public and private\nlife was filled by a kind of divine fire; weakness, because by the\nnon-recognition of woman\u2019s equal part in such comradeship, her saving,\nhealing, and redeeming influence was lost, and the Greek culture doomed\nto be to that extent one-sided. It will, we may hope, be the great\ntriumph of the modern love (when it becomes more of a true comradeship\nbetween man and woman than it yet is) to give both to society and to the\nindividual the grandest inspirations, and perhaps in conjunction with\nthe other attachment, to lift the modern nations to a higher level of\npolitical and artistic advancement than even the Greeks attained. I quote\none or two modern writers on the subject, and then some passages from\nPlato and others indicating the philosophy of friendship as entertained\namong the Greeks.\n\n[Sidenote: _Bishop Thirlwall on Greek Friendship_]\n\nBishop Thirlwall, that excellent thinker and scholar, in his _History of\nGreece_ (vol. 1, p. 176) says:\u2014\n\n  \u201cOne of the noblest and most amiable sides of the Greek character\n  is the readiness with which it lent itself to construct intimate\n  and durable friendships; and this is a feature no less prominent\n  in the earliest than in the latest times. It was indeed\n  connected with the comparatively low estimation in which female\n  society was held; but the devotedness and constancy with which\n  these attachments were maintained was not the less admirable\n  and engaging. The heroic companions whom we find celebrated,\n  partly by Homer and partly in traditions, which if not of equal\n  antiquity were grounded on the same feeling, seem to have but one\n  heart and soul, with scarcely a wish or object apart, and only\n  to live, as they are always ready to die, for one another. It is\n  true that the relation between them is not always one of perfect\n  equality: but this is a circumstance which, while it often adds\n  a peculiar charm to the poetical description, detracts little\n  from the dignity of the idea which it presents. Such were the\n  friendships of Hercules and Iol\u00e4us, of Theseus and Pirith\u00f6us, of\n  Orestes and Pylades: and though these may owe the greater part\n  of their fame to the later epic or even dramatic poetry, the\n  moral groundwork undoubtedly subsisted in the period to which\n  the tradition referred. The argument of the Iliad mainly turns\n  on the affection of Achilles for Patroclus\u2014whose love for the\n  greater hero is only tempered by reverence for his higher birth\n  and his unequalled prowess. But the mutual regard which united\n  Idomeneus and Meriones, Diomedes and Sthenelus\u2014though, as the\n  persons themselves are less important, it is kept more in the\n  background\u2014is manifestly viewed by the poet in the same light.\n  The idea of a Greek hero seems not to have been thought complete,\n  without such a brother in arms by his side.\u201d\n\n[Sidenote: _Compared to Chivalry_]\n\nThe following is from Ludwig Frey (_Der Eros und die Kunst_, p. 33):\u2014\n\n  \u201cLet it then be repeated: love for a youth was for the Greeks\n  something sacred, and can only be compared with our German homage\n  to women\u2014say the chivalric love of medi\u00e6val times.\u201d\n\n[Sidenote: _Educational and Political Value_]\n\nG. Lowes Dickinson, in his _Greek View of Life_, noting the absence of\nromance in the relations between men and women of that civilisation,\nsays:\n\n  \u201cNevertheless, it would be a mistake to conclude, from these\n  conditions, that the element of romance was absent from Greek\n  life. The fact is simply that with them it took a different form,\n  that of passionate friendship between men. Such friendships, of\n  course, occur in all nations and at all times, but among the\n  Greeks they were, we might say, an institution. Their ideal was\n  the development and education of the younger by the older man,\n  and in this view they were recognised and approved by custom and\n  law as an important factor in the state.\u201d _Greek View of Life_,\n  p. 167.\n\n  \u201cSo much indeed were the Greeks impressed with the manliness of\n  this passion, with its power to prompt to high thought and heroic\n  action, that some of the best of them set the love of man for man\n  far above that of man for woman. The one, they maintained, was\n  primarily of the spirit, the other primarily of the flesh; the\n  one bent upon shaping to the type of all manly excellence both\n  the body and the soul of the beloved, the other upon a passing\n  pleasure of the senses.\u201d _Ibid_, p. 172.\n\n[Sidenote: _Relation to Women_]\n\nThe following are some remarks of J. A. Symonds on the same subject:\u2014\n\n  \u201cPartly owing to the social habits of their cities, and partly\n  to the peculiar notions which they entertained regarding the\n  seclusion of free women in the home, all the higher elements of\n  spiritual and mental activity, and the conditions under which\n  a generous passion was conceivable, had become the exclusive\n  privileges of men. It was not that women occupied a semi-servile\n  station, as some students have imagined, or that within the\n  sphere of the household they were not the respected and trusted\n  helpmates of men. But circumstances rendered it impossible for\n  them to excite romantic and enthusiastic passion. The exaltation\n  of the emotions was reserved for the male sex.\u201d _A Problem in\n  Greek Ethics_, p. 68.\n\n[Sidenote: _J. A. Symonds on Socrates_]\n\nAnd he continues:\u2014\n\n  \u201cSocrates therefore sought to direct and moralise a force already\n  existing. In the _Ph\u00e6drus_ he describes the passion of love\n  between man and boy as a \u2018_mania_,\u2019 not different in quality\n  from that which inspires poets; and after painting that fervid\n  picture of the lover, he declares that the true object of a noble\n  life can only be attained by passionate friends, bound together\n  in the chains of close yet temperate comradeship, seeking always\n  to advance in knowledge, self-restraint, and intellectual\n  illumination. The doctrine of the _Symposium_ is not different,\n  except that Socrates here takes a higher flight. The same love\n  is treated as the method whereby the soul may begin her mystic\n  journey to the region of essential beauty, truth, and goodness.\n  It has frequently been remarked that Plato\u2019s dialogues have to\n  be read as poems even more than as philosophical treatises; and\n  if this be true at all, it is particularly true of both the\n  _Ph\u00e6drus_ and the _Symposium_. The lesson which both essays seem\n  intended to inculcate, is this: love, like poetry and prophecy,\n  is a divine gift, which diverts men from the common current of\n  their lives; but in the right use of this gift lies the secret of\n  all human excellence. The passion which grovels in the filth of\n  sensual grossness may be transformed into a glorious enthusiasm,\n  a winged splendour, capable of soaring to the contemplation of\n  eternal verities.\u201d\n\nIn the _Symposium_ or _Banquet_ of Plato (B.C. 428\u2014B.C. 347), a supper\nparty is supposed, at which a discussion on love and friendship takes\nplace. The friends present speak in turn\u2014the enthusiastic Ph\u00e6drus, the\nclear-headed Pausanias, the grave doctor Eryximachus, the comic and\nacute Aristophanes, the young poet Agathon; Socrates, tantalising,\nsuggestive, and quoting the profound sayings of the prophetess Diotima;\nand Alcibiades, drunk, and quite ready to drink more;\u2014each in his turn,\nout of the fulness of his heart, speaks; and thus in this most dramatic\ndialogue we have love discussed from every point of view, and with\ninsight, acumen, romance and humour unrivalled.\n\n[Sidenote: _From the Speech of Ph\u00e6drus in the Symposium_]\n\nPh\u00e6drus and Pausanias, in the two following quotations, take the line\nwhich perhaps most thoroughly represents the public opinion of the day\u2014as\nto the value of friendship in nurturing a spirit of honour and freedom,\nespecially in matters military and political:\u2014\n\n  \u201cThus numerous are the witnesses who acknowledge love to be the\n  eldest of the gods. And not only is he the eldest, he is also\n  the source of the greatest benefits to us. For I know not any\n  greater blessing to a young man beginning life than a virtuous\n  lover, or to the lover than a beloved youth. For the principle\n  which ought to be the guide of men who would nobly live\u2014that\n  principle, I say, neither kindred, nor honour, nor wealth, nor\n  any other motive is able to implant so well as love. Of what am\n  I speaking? of the sense of honour and dishonour, without which\n  neither states nor individuals ever do any good or great work.\n  And I say that a lover who is detected in doing any dishonorable\n  act, or submitting through cowardice when any dishonour is done\n  to him by another, will be more pained at being detected by his\n  beloved than at being seen by his father, or by his companions,\n  or by anyone else. The beloved too, when he is seen in any\n  disgraceful situation, has the same feeling about his lover. And\n  if there were only some way of contriving that a state or an\n  army should be made up of lovers and their loves, they would be\n  the very best governors of their own city, abstaining from all\n  dishonour, and emulating one another in honour; and when fighting\n  at one another\u2019s side, although a mere handful, they would\n  overcome the world. For what lover would not choose rather to be\n  seen by all mankind than by his beloved, either when abandoning\n  his post or throwing away his arms? He would be ready to die a\n  thousand deaths rather than endure this. Or who would desert his\n  beloved, or fail him in the hour of danger? The veriest coward\n  would become an inspired hero, equal to the bravest, at such a\n  time; love would inspire him. That courage which, as Homer says,\n  the god breathes into the soul of heroes, love of his own nature\n  infuses into the lover.\u201d _Symposium of Plato_, _trans. B. Jowett_.\n\n[Sidenote: _Speech of Pausanias_]\n\n  \u201cIn Ionia and other places, and generally in countries which\n  are subject to the barbarians, the custom is held to be\n  dishonorable; loves of youths share the evil repute of philosophy\n  and gymnastics, because they are inimical to tyranny; for the\n  interests of rulers require that their subjects should be poor in\n  spirit, and that there should be no strong bond of friendship or\n  society among them, which love above all other motives is likely\n  to inspire, as our Athenian tyrants learned by experience.\u201d\n  _Ibid._\n\n[Sidenote: _Speech of Aristophanes_]\n\nAristophanes goes more deeply into the nature of this love of which\nthey are speaking. He says it is a profound reality\u2014a deep and intimate\nunion, abiding after death, and making of the lovers \u201cone departed soul\ninstead of two.\u201d But in order to explain his allusion to \u201cthe other half\u201d\nit must be premised that in the earlier part of his speech he has in a\nserio-comic vein pretended that human beings were originally constructed\ndouble, with four legs, four arms, etc.; but that as a punishment for\ntheir sins Zeus divided them perpendicularly, \u201cas folk cut eggs before\nthey salt them,\u201d the males into two parts, the females into two, and\nthe hermaphrodites likewise into two\u2014since when, these divided people\nhave ever pursued their lost halves, and \u201cthrown their arms around and\nembraced each other, seeking to grow together again.\u201d And so, speaking of\nthose who were originally males, he says:\n\n  \u201cAnd these when they grow up are our statesmen, and these only,\n  which is a great proof of the truth of what I am saying. And\n  when they reach manhood they are lovers of youth, and are not\n  naturally inclined to marry or beget children, which they do,\n  if at all, only in obedience to the law, but they are satisfied\n  if they may be allowed to live with one another unwedded; and\n  such a nature is prone to love and ready to return love, always\n  embracing that which is akin to him. And when one of them finds\n  his other half, whether he be a lover of youth or a lover of\n  another sort, the pair are lost in an amazement of love and\n  friendship and intimacy, and one will not be out of the other\u2019s\n  sight, as I may say, even for a moment: they will pass their\n  whole lives together; yet they could not explain what they\n  desire of one another. For the intense yearning that each of\n  them has towards the other does not appear to be the desire of\n  lovers\u2019 intercourse, but of something else which the soul of\n  either evidently desires and cannot tell, and of which she only\n  has a dark and doubtful presentiment. Suppose Heph\u00e6stus, with\n  his instruments, to come to the pair who are lying side by side\n  and say to them, \u2018What do you people want of one another?\u2019 they\n  would be unable to explain. And suppose further that when he\n  saw their perplexity he said: \u2018Do you desire to be wholly one;\n  always day and night to be in one another\u2019s company? for if this\n  is what you desire, I am ready to melt you into one and let you\n  grow together, so that being two you shall become one, and while\n  you live, live a common life as if you were a single man, and\n  after your death in the world below still be one departed soul\n  instead of two\u2014I ask whether this is what you lovingly desire,\n  and whether you are satisfied to attain this?\u2019\u2014there is not a man\n  of them who when he heard the proposal would deny or would not\n  acknowledge that this meeting and melting in one another\u2019s arms,\n  this becoming one instead of two, was the very expression of his\n  ancient need.\u201d _Ibid._\n\n[Sidenote: _Speech of Socrates_]\n\nSocrates, in his speech, and especially in the later portion of it where\nhe quotes his supposed tutoress Diotima, carries the argument up to its\nhighest issue. After contending for the essentially creative, generative\nnature of love, not only in the Body but in the Soul, he proceeds to\nsay that it is not so much the seeking of a lost half which causes the\ncreative impulse in lovers, as the fact that in our mortal friends we are\ncontemplating (though unconsciously) an image of the Essential and Divine\nBeauty; it is this that affects us with that wonderful \u201cmania,\u201d and lifts\nus into the region where we become creators. And he follows on to the\nconclusion that it is by wisely and truly loving our visible friends that\nat last, after long long experience, there dawns upon us the vision of\nthat Absolute Beauty which by mortal eyes must ever remain unseen:\u2014\n\n  \u201cHe who has been instructed thus far in the things of love, and\n  who has learned to see the beautiful in due order and succession,\n  when he comes towards the end will suddenly perceive a nature\n  of wondrous beauty ... beauty absolute, separate, simple and\n  everlasting, which without diminution and without increase, or\n  any change, is imparted to the evergrowing and perishing beauties\n  of all other things. He who, from these ascending under the\n  influence of true love, begins to perceive that beauty, is not\n  far from the end.\u201d _Ibid._\n\nThis is indeed the culmination, for Plato, of all existence\u2014the ascent\ninto the presence of that endless Beauty of which all fair mortal things\nare but the mirrors. But to condense this great speech of Socrates is\nimpossible; only to persistent and careful reading (if even then) will it\nyield up all its treasures.\n\n[Sidenote: _Socrates in the Ph\u00e6drus_]\n\nIn the dialogue named _Ph\u00e6drus_ the same idea is worked out, only to\nsome extent in reverse order. As in the _Symposium_ the lover by rightly\nloving at last rises to the vision of the Supreme Beauty; so in the\n_Ph\u00e6drus_ it is explained that in reality every soul _has_ at some time\nseen that Vision (at the time, namely, of its true initiation, when\nit was indeed winged)\u2014but has forgotten it; and that it is the dim\n_reminiscence_ of that Vision, constantly working within us, which guides\nus to our earthly loves and renders their effect upon us so transporting.\nLong ago, in some other condition of being, we saw Beauty herself:\u2014\n\n  \u201cBut of beauty, I repeat again that we saw her there shining\n  in company with the celestial forms; and coming to earth we\n  find her here too, shining in clearness through the clearest\n  aperture of sense. For sight is the keenest of our bodily senses;\n  though not by that is wisdom seen; her loveliness would have\n  been transporting if there had been a visible image of her, and\n  the same is true of the loveliness of the other ideas as well.\n  But this is the privilege of beauty, that she is the loveliest\n  and also the most palpable to sight. Now he who is not newly\n  initiated, or who has become corrupted, does not easily rise\n  out of this world to the sight of true beauty in the other; he\n  looks only at her earthly namesake, and instead of being awed\n  at the sight of her, like a brutish beast he rushes on to enjoy\n  and beget; he consorts with wantonness, and is not afraid or\n  ashamed of pursuing pleasure in violation of nature. But he\n  whose initiation is recent, and who has been the spectator of\n  many glories in the other world, is amazed when he sees anyone\n  having a god-like face or form, which is the expression of Divine\n  Beauty; and at first a shudder runs through him, and again the\n  old awe steals over him; then looking upon the face of his\n  beloved as of a god he reverences him, and if he were not afraid\n  of being thought a downright madman, he would sacrifice to\n  his beloved as to the image of a god.\u201d _The Ph\u00e6drus of Plato_,\n  _trans. B. Jowett_.\n\nAnd again:\u2014\n\n  \u201cAnd so the beloved who, like a god, has received every true and\n  loyal service from his lover, not in pretence but in reality,\n  being also himself of a nature friendly to his admirer, if in\n  former days he has blushed to own his passion and turned away his\n  lover, because his youthful companions or others slanderously\n  told him that he would be disgraced, now as years advance, at the\n  appointed age and time, is led to receive him into communion. For\n  fate which has ordained that there shall be no friendship among\n  the evil has also ordained that there shall ever be friendship\n  among the good. And when he has received him into communion and\n  intimacy, then the beloved is amazed at the goodwill of the\n  lover; he recognises that the inspired friend is worth all other\n  friendships or kinships, which have nothing of friendship in them\n  in comparison. And when this feeling continues and he is nearer\n  to him and embraces him, in gymnastic exercises and at other\n  times of meeting, then does the fountain of that stream, which\n  Zeus when he was in love with Ganymede named desire, overflow\n  upon the lover, and some enters into his soul, and some when he\n  is filled flows out again; and as a breeze or an echo rebounds\n  from the smooth rocks and returns whence it came, so does the\n  stream of beauty, passing the eyes which are the natural doors\n  and windows of the soul, return again to the beautiful one; there\n  arriving and quickening the passages of the wings, watering them\n  and inclining them to grow, and filling the soul of the beloved\n  also with love.\u201d _Ibid._\n\nFor Plato the real power which ever moves the soul is this reminiscence\nof the Beauty which exists before all worlds. In the actual world the\nsoul lives but in anguish, an exile from her true home; but in the\npresence of her friend, who reveals the Divine, she is loosed from her\nsuffering and comes to her haven of rest.\n\n  \u201cAnd wherever she [the soul] thinks that she will behold the\n  beautiful one, thither in her desire she runs. And when she has\n  seen him, and bathed herself with the waters of desire, her\n  constraint is loosened, and she is refreshed, and has no more\n  pangs and pains; and this is the sweetest of all pleasures at\n  the time, and is the reason why the soul of the lover will never\n  forsake his beautiful one, whom he esteems above all; he has\n  forgotten mother and brethren and companions, and he thinks\n  nothing of the neglect and loss of his property; the rules and\n  proprieties of life, on which he formerly prided himself, he now\n  despises, and is ready to sleep like a servant, wherever he is\n  allowed, as near as he can to his beautiful one, who is not only\n  the object of his worship, but the only physician who can heal\n  him in his extreme agony.\u201d _Ibid._\n\n[Sidenote: _The Banquet of Xenophon_]\n\nAt another time, in the Banquet of Xenophon, Socrates is again made to\nspeak at length on the subject of Love\u2014though not in so inspired a strain\nas in Plato:\u2014\n\n  \u201cTruly, to speak for one, I never remember the time when I\n  was not in love; I know too that Charmides has had a great\n  many lovers, and being much beloved has loved again. As for\n  Critobulus, he is still of an age to love, and to be beloved;\n  and Nicerates too, who loves so passionately his wife, at least\n  as report goes, is equally beloved by her.... And as for you,\n  Callias, you love, as well as the rest of us; for who is it that\n  is ignorant of your love for Autolycus? It is the town-talk;\n  and foreigners, as well as our citizens, are acquainted with\n  it. The reason for your loving him, I believe to be that you\n  are both born of illustrious families; and at the same time are\n  both possessed of personal qualities that render you yet more\n  illustrious. For me, I always admired the sweetness and evenness\n  of your temper; but much more when I consider that your passion\n  for Autolycus is placed on a person who has nothing luxurious or\n  affected in him; but in all things shows a vigour and temperance\n  worthy of a virtuous soul; which is a proof at the same time that\n  if he is infinitely beloved, he deserves to be so. I confess\n  indeed I am not firmly persuaded whether there be but one Venus\n  or two, the celestial and the vulgar; and it may be with this\n  goddess, as with Jupiter, who has many different names though\n  there is still but one Jupiter. But I know very well that both\n  the Venuses have quite different altars, temples and sacrifices.\n  The vulgar Venus is worshipped after a common negligent manner;\n  whereas the celestial one is adored in purity and sanctity of\n  life. The vulgar inspires mankind with the love of the body only,\n  but the celestial fires the mind with the love of the soul, with\n  friendship, and a generous thirst after noble actions.... Nor is\n  it hard to prove, Callias, that gods and heroes have always had\n  more passion and esteem for the charms of the soul, than those\n  of the body: at least this seems to have been the opinion of our\n  ancient authors. For we may observe in the fables of antiquity\n  that Jupiter, who loved several mortals on account of their\n  personal beauty only, never conferred upon them immortality.\n  Whereas it was otherwise with Hercules, Castor, Pollux, and\n  several others; for having admired and applauded the greatness\n  of their courage and the beauty of their minds, he enrolled them\n  in the number of the gods.... You are then infinitely obliged to\n  the gods, Callias, who have inspired you with love and friendship\n  for Autolycus, as they have inspired Critobulus with the same\n  for Amandra; for real and pure friendship knows no difference in\n  sexes.\u201d _Banquet of Xenophon_ \u00a7 viii. (_Bohn_).\n\n[Sidenote: _Plutarch Philosophises_]\n\nPlutarch, who wrote in the first century A.D. (nearly 500 years after\nPlato), carried on the tradition of his master, though with an admixture\nof later influences; and philosophised about friendship, on the basis of\ntrue love being a reminiscence.\n\n  \u201cThe rainbow is I suppose a reflection caused by the sun\u2019s\n  rays falling on a moist cloud, making us think the appearance\n  is in the cloud. Similarly erotic fancy in the case of noble\n  souls causes a reflection of the memory from things which here\n  appear and are called beautiful to what is really divine and\n  lovely and felicitous and wonderful. But most lovers pursuing\n  and groping after the semblance of beauty in youths and women,\n  as in mirrors,[4] can derive nothing more certain than pleasure\n  mixed with pain. And this seems the love-delirium of Ixion, who\n  instead of the joy he desired embraced only a cloud, as children\n  who desire to take the rainbow into their hands, clutching at\n  whatever they see. But different is the behaviour of the noble\n  and chaste lover: for he reflects on the divine beauty that can\n  only be felt, while he uses the beauty of the visible body only\n  as an organ of the memory, though he embraces it and loves it,\n  and associating with it is still more inflamed in mind. And so\n  neither in the body do they sit ever gazing at and desiring\n  _this_ light, nor after death do they return to this world\n  again, and skulk and loiter about the doors and bedchambers of\n  newly-married people, disagreeable ghosts of pleasure-loving and\n  sensual men and women, who do not rightly deserve the name of\n  lovers. For the true lover, when he has got into the other world\n  and associated with beauties as much as is lawful, has wings and\n  is initiated and passes his time above in the presence of his\n  Deity, dancing and waiting upon him, until he goes back to the\n  meadows of the Moon and Aphrodite, and sleeping there commences\n  a new existence. But this is a subject too high for the present\n  occasion.\u201d _Plutarch\u2019s Eroticus_ \u00a7 xx. _trans. Bohn\u2019s Classics_.\n\n\n\n\nIII.\n\n_Poetry of Friendship among Greeks & Romans_\n\n\n\n\n_Poetry of Friendship among Greeks & Romans_\n\n\nThe fact, already mentioned, that the _romance_ of love among the Greeks\nwas chiefly felt towards male friends, naturally led to their poetry\nbeing largely inspired by friendship; and Greek literature contains such\na great number of poems of this sort, that I have thought it worth while\nto dedicate the main portion of the following section to quotations from\nthem. No translations of course can do justice to the beauty of the\noriginals, but the few specimens given may help to illustrate the depth\nand tenderness as well as the temperance and sobriety which on the whole\ncharacterised Greek feeling on this subject, at any rate during the best\nperiod of Hellenic culture. The remainder of the section is devoted to\nRoman poetry of the time of the C\u00e6sars.\n\n[Sidenote: _Motive of Homer\u2019s Iliad_]\n\nIt is not always realised that the Iliad of Homer turns upon the motive\nof friendship, but the extracts immediately following will perhaps make\nthis clear. E. F. M. Benecke in his _Position of Women in Greek Poetry_\n(p. 76) says of the Iliad:\u2014\n\n  \u201cIt is a story of which the main motive is the love of Achilles\n  for Patroclus. This solution is astoundingly simple, and yet\n  it took me so long to bring myself to accept it that I am\n  quite ready to forgive anyone who feels a similar hesitation.\n  But those who do accept it cannot fail to observe, on further\n  consideration, how thoroughly suitable a motive of this kind\n  would be in a national Greek epic. For this is the motive running\n  through the whole of Greek life, till that life was transmuted\n  by the influence of Macedonia. The lover-warriors Achilles and\n  Patroclus are the direct spiritual ancestors of the sacred Band\n  of Thebans, who died to a man on the field of Ch\u00e6ron\u00e6a.\u201d\n\n[Sidenote: _J. A. Symonds on the same_]\n\nThe following two quotations are from _The Greek Poets_ by J. A. Symonds,\nch. iii. p. 80 _et seq._:\u2014\n\n  \u201cThe _Iliad_ therefore has for its whole subject the passion of\n  Achilles\u2014that ardent energy or \u03bc\u1fc6\u03bd\u03b9\u03c2 of the hero which displayed\n  itself first as anger against Agamemnon, and afterwards as love\n  for the lost Patroclus. The truth of this was perceived by one of\n  the greatest poets and profoundest, critics of the modern world,\n  Dante. When Dante, in the _Inferno_, wished to describe Achilles,\n  he wrote, with characteristic brevity:\u2014\n\n                          \u201cAchille\n    Che per amore al fine combatteo.\u201d\n\n                          (\u201cAchilles\n    Who at the last was brought to fight by love.\u201d)\n\n  \u201cIn this pregnant sentence Dante sounded the whole depth of the\n  _Iliad_. The wrath of Achilles for Agamemnon, which prevented him\n  at first from fighting; the love of Achilles, passing the love of\n  women, for Patroclus, which induced him to forego his anger and\n  to fight at last; these are the two poles on which the _Iliad_\n  turns.\u201d\n\n[Sidenote: _Achilles and Patroclus_]\n\nAfter his quarrel with Agamemnon, not even all the losses of the Greeks\nand the entreaties of Agamemnon himself will induce Achilles to fight\u2014not\ntill Patroclus is slain by Hector\u2014Patroclus, his dear friend \u201cwhom above\nall my comrades I honoured, even as myself.\u201d Then he rises up, dons his\narmour, and driving the Trojans before him revenges himself on the body\nof Hector. But Patroclus lies yet unburied; and when the fighting is\nover, to Achilles comes the ghost of his dead friend:\u2014\n\n  \u201cThe son of Peleus, by the shore of the roaring sea lay, heavily\n  groaning, surrounded by his Myrmidons; on a fair space of sand\n  he lay, where the waves lapped the beach. Then slumber took him,\n  loosing the cares of his heart, and mantling softly around him,\n  for sorely wearied were his radiant limbs with driving Hector on\n  by windy Troy. There to him came the soul of poor Patroclus, in\n  all things like himself, in stature, and in the beauty of his\n  eyes and voice, and on the form was raiment like his own. He\n  stood above the hero\u2019s head, and spake to him:\u2014\n\n  \u201c\u2018Sleepest thou, and me hast thou forgotten, Achilles? Not in my\n  life wert thou neglectful of me, but in death. Bury me soon, that\n  I may pass the gates of Hades. Far off the souls, the shadows of\n  the dead, repel me, nor suffer me to join them on the river bank;\n  but, as it is, thus I roam around the wide-doored house of Hades.\n  But stretch to me thy hand I entreat; for never again shall I\n  return from Hades when once ye shall have given me the meed of\n  funeral fire. Nay, never shall we sit in life apart from our dear\n  comrades and take counsel together. But me hath hateful fate\n  enveloped\u2014fate that was mine at the moment of my birth. And for\n  thyself, divine Achilles, it is doomed to die beneath the noble\n  Trojan\u2019s wall. Another thing I say to thee, and bid thee do it if\n  thou wilt obey me:\u2014lay not my bones apart from thine, Achilles,\n  but lay them together; for we were brought up together in your\n  house, when Men\u0153tius brought me, a child, from Opus to your\n  house, because of woeful bloodshed on the day in which I slew the\n  son of Amphidamas, myself a child, not willing it but in anger at\n  our games. Then did the horseman, Peleus, take me, and rear me\n  in his house, and cause me to be called thy squire. So then let\n  one grave also hide the bones of both of us, the golden urn thy\n  goddess-mother gave to thee.\u2019\n\n  \u201cHim answered swift-footed Achilles:\u2014\n\n  \u2018Why, dearest and most honoured, hast thou hither come, to lay\n  on me this thy behest? All things most certainly will I perform,\n  and bow to what thou biddest. But stand thou near: even for one\n  moment let us throw our arms upon each other\u2019s neck, and take our\n  fill of sorrowful wailing.\u2019\n\n  \u201cSo spake he, and with his outstretched hands he clasped, but\n  could not seize. The spirit, earthward, like smoke, vanished with\n  a shriek. Then all astonished arose Achilles, and beat his palms\n  together, and spake a piteous word:\u2014\n\n  \u2018Heavens! is there then, among the dead, soul and the shade of\n  life, but thought is theirs no more at all? For through the\n  night the soul of poor Patroclus stood above my head, wailing\n  and sorrowing loud, and bade me do his will; it was the very\n  semblance of himself.\u2019\n\n  \u201cSo spake he, and in the hearts of all of them he raised desire\n  of lamentation; and while they were yet mourning, to them\n  appeared rose-fingered dawn about the piteous corpse.\u201d _Iliad_,\n  xxiii. 59 _et seq._\n\n[Sidenote: _Plato on the above_]\n\nPlato in the _Symposium_ dwells tenderly on this relation between\nAchilles and Patroclus:\u2014\n\n  [And great] \u201cwas the reward of the true love of Achilles towards\n  his lover Patroclus\u2014his lover and not his love (the notion that\n  Patroclus was the beloved one is a foolish error into which\n  \u00c6schylus has fallen, for Achilles was surely the fairer of the\n  two, fairer also than all the other heroes; and, as Homer informs\n  us, he was still beardless, and younger far). And greatly as the\n  gods honour the virtue of love, still the return of love on the\n  part of the beloved to the lover is more admired and valued and\n  rewarded by them, for the lover has a nature more divine and\n  worthy of worship. Now Achilles was quite aware, for he had been\n  told by his mother, that he might avoid death and return home,\n  and live to a good old age, if he abstained from slaying Hector.\n  Nevertheless he gave his life to revenge his friend, and dared\n  to die, not only on his behalf, but after his death. Wherefore\n  the gods honoured him even above Alcestis, and sent him to the\n  Islands of the Blest.\u201d _Symposium, speech of Ph\u00e6drus_, _trans. by\n  B. Jowett_.\n\n[Sidenote: _Criticism of Plato\u2019s View_]\n\nAnd on this passage Symonds has the following note:\u2014\n\n  \u201cPlato, discussing the _Myrmidones_ of \u00c6schylus, remarks in the\n  _Symposium_ that the tragic poet was wrong to make Achilles\n  the lover of Patroclus, seeing that Patroclus was the elder of\n  the two, and that Achilles was the youngest and most beautiful\n  of all the Greeks. The fact however is that Homer raises no\n  question in our minds about the relation of lover and beloved.\n  Achilles and Patroclus are comrades. Their friendship is equal.\n  It was only the reflective activity of the Greek mind, working\n  upon the Homeric legend by the light of subsequent custom, which\n  introduced these distinctions.\u201d _The Greek Poets_, ch. iii. p.\n  103.\n\n[Sidenote: _Athen\u00e6us_]\n\nFrom the time of Homer onwards, Greek literature was full of songs\ncelebrating friendship:\u2014\n\n  \u201cAnd in fact there was such emulation about composing poems of\n  this sort, and so far was any one from thinking lightly of the\n  amatory poets, that \u00c6schylus, who was a very great poet, and\n  Sophocles too introduced the subject of the loves of men on the\n  stage in their tragedies: the one describing the love of Achilles\n  for Patroclus, and the other, in his Niobe, the mutual love of\n  her sons (on which account some have given an ill name to that\n  tragedy); and all such passages as those are very agreeable to\n  the spectators.\u201d _Athen\u00e6us_, bk. xiii. ch. 75.\n\n[Sidenote: _From Theognis_]\n\nOne of the earlier Greek poets was Theognis (B.C. 550) whose Gnom\u00e6 or\nMaxims were a series of verses mostly addressed to his young friend\nKurnus, whom by this means he sought to guide and instruct out of the\nstores of his own riper experience. The verses are reserved and didactic\nfor the most part, but now and then, as in the following passage, show\ndeep underlying feeling:\u2014\n\n  \u201cLo, I have given thee wings wherewith to fly\n    Over the boundless ocean and the earth;\n  Yea, on the lips of many shalt thou lie\n    The comrade of their banquet and their mirth.\n  Youths in their loveliness shall make thee sound\n    Upon the silver flute\u2019s melodious breath;\n  And when thou goest darkling underground\n    Down to the lamentable house of death,\n  Oh yet not then from honour shalt thou cease,\n    But wander, an imperishable name,\n  Kurnus, about the seas and shores of Greece,\n    Crossing from isle to isle the barren main.\n  Horses thou shalt not need, but lightly ride\n    Sped by the Muses of the violet crown,\n  And men to come, while earth and sun abide,\n    Who cherish song shall cherish thy renown.\n  Yea, I have given thee wings! and in return\n    Thou givest me the scorn with which I burn.\u201d\n\n              _Theognis Gnomai_, lines 237-254,\n              _trans. by G. Lowes Dickinson_.\n\n[Sidenote: _Sappho_]\n\nAs Theognis had his well-loved disciples, so had the poetess Sappho\n(600 B.C.) Her devotion to her girl-friends and companions is indeed\nproverbial.\n\n  \u201cWhat Alcibiades and Charmides and Ph\u00e6drus were to Socrates,\n  Gyrinna and Atthis and Anactoria were to the Lesbian.\u201d _Max\n  Tyrius_, _quoted in H. T. Wharton\u2019s Sappho_, p. 23.\n\n[Sidenote: _To Lesbia_]\n\nPerhaps the few lines of Sappho, translated or paraphrased by Catullus\nunder the title _To Lesbia_, form the most celebrated fragment of her\nextant work. They may be roughly rendered thus:\u2014\n\n  \u201cPeer of all the gods unto me appeareth\n  He of men who sitting beside thee heareth\n  Close at hand thy syllabled words sweet spoken,\n          Or loving laughter\u2014\n\n  That sweet laugh which flutters my heart and bosom.\n  For, at sight of thee, in an instant fail me\n  Voice and speech, and under my skin there courses\n          Swiftly a thin flame;\n\n  Darkness is on my eyes, in my ears a drumming,\n  Drenched in sweat my frame, my body trembling;\n  Paler ev\u2019n than grass\u2014\u2019tis, I doubt, but little\n          From death divides me.\u201d\n\n[Sidenote: _Anacreon to Bathyllus_]\n\nSeveral of the odes of Anacreon (B.C. 520) are addressed to his young\nfriend Bathyllus. The following short one has been preserved to us by\nAthen\u00e6us (bk. xiii. \u00a7 17):\u2014\n\n  \u201cO boy, with virgin-glancing eye,\n    I call thee, but thou dost not hear;\n  Thou know\u2019st not how my soul doth cry\n    For thee, its charioteer.\u201d\n\n[Sidenote: _Epigram on Lovers_]\n\nAnacreon had not the passion and depth of Sappho, but there is a mark of\ngenuine feeling in some of his poems, as in this simple little epigram:\u2014\n\n  \u201cOn their hindquarters horses\n    Are branded oft with fire,\n  And anyone knows a Parthian\n    Because he wears a tiar;\n  And I at sight of lovers\n    Their nature can declare,\n  For in their hearts they too\n    Some subtle flame-mark bear.\u201d\n\n[Sidenote: _Pindar to Theoxenos_]\n\nThe following fragment is from Pindar\u2019s Ode to his young friend\nTheoxenos\u2014in whose arms Pindar is said to have died (B.C. 442):\u2014\n\n  \u201cO soul, \u2019tis thine in season meet,\n  To pluck of love the blossom sweet,\n    When hearts are young:\n  But he who sees the blazing beams,\n  The light that from _that_ forehead streams,\n    And is not stung;\u2014\n  Who is not storm-tossed with desire,\u2014\n  Lo! he, I ween, with frozen fire,\n  Of adamant or stubborn steel\n  Is forged in his cold heart that cannot feel.\u201d\n\n               _Trans. by J. Addington Symonds_,\n               _The Greek Poets_, vol. 1, p. 286.\n\n[Sidenote: _Epigrams of Plato_]\n\nPlato\u2019s epigrams on Aster and Agathon are well known. The two\nfirst-quoted make a play of course on the name Aster (star).\n\n  _To Aster_:\n\n  \u201cThou wert the morning star among the living,\n    Ere thy fair light had fled;\n  Now, having died, thou art as Hesperus, giving\n    New splendour to the dead.\u201d\n\n                                       (_Shelley._)\n\n  _To the same_:\n\n  \u201cThou at the stars dost gaze, who art _my_ star\u2014O would that I were\n  Heaven, to gaze on thee, ever with thousands of eyes.\u201d\n\n  _To Agathon_:\n\n  \u201cThee as I kist, behold! on my lips my own soul was trembling;\n  For, bold one, she had come, meaning to find her way through.\u201d\n\n[Sidenote: _Meleager_]\n\nThere are many other epigrams and songs on the same subject from the\nGreek writers. The following is by Meleager (a native of Gadara in\nPalestine) about 60 B.C., and one of the sweetest and most human of the\nlyric poets:\u2014\n\n  \u201cO mortals crossed in love! the Southwind, see!\n    That blows so fair for sailor folk, hath ta\u2019en\n  Half of my soul, Andragathos, from me.\n    Thrice happy ships, thrice bless\u00e9d billowy main,\n  And four times favored wind that bears the youth,\n  O would I were a Dolphin! so, in truth,\n  High on my shoulders ferried he should come\n  To Rhodes, sweet haunt of boys, his island-home.\u201d\n\n              _From the Greek Anthology_, ii. 402.\n\n[Sidenote: _Epigram_]\n\nAlso from the Greek Anthology:\u2014\n\n  \u201cO say, and again repeat, fair, fair\u2014and still I will say it\u2014\n    How fair, my friend, and good to see, thou art;\n  On pine or oak or wall thy name I do not blazon\u2014\n    Love has too deeply graved it in my heart.\u201d\n\n[Sidenote: _Epitaph Anonymous_]\n\n  \u201cPerhaps the most beautiful [says J. A. Symonds] of the\n  sepulchral epigrams is one by an unknown writer, of which I here\n  give a free paraphrase. _Anth. Pal._, vii. 346:\u2014\n\n  \u2018Of our great love, Parthenophil,\n  This little stone abideth still\n    Sole sign and token:\n  I seek thee yet, and yet shall seek,\n  Tho\u2019 faint mine eyes, my spirit weak\n    With prayers unspoken.\n\n  Meanwhile best friend of friends, do thou,\n  If this the cruel fates allow,\n    By death\u2019s dark river,\n  Among those shadowy people, drink\n  No drop for me on Lethe\u2019s brink:\n    Forget me never!\u2019\u201d\n\n          _The Greek Poets_, vol. 2, p. 298.\n\nTheocritus, though coming late in the Greek age (about 300 B.C.) when\nAthens had yielded place to Alexandria, still carried on the Greek\ntradition in a remarkable way. A native of Syracuse, he caught and\nechoed in a finer form the life and songs of the country folk of that\nregion\u2014themselves descendants of Dorian settlers. Songs and ballads\nfull of similar notes linger among the Greek peasants, shepherds and\nfisher-folk, even down to the present day.\n\n[Sidenote: _Theocritus Idyl XII._]\n\nThe following poem (trans. by M. J. Chapman, 1836) is one of the best\nknown and most beautiful of his Idyls:\u2014\n\n  IDYL XII.\n\n  \u201cArt come, dear youth? two days and nights away!\n  (Who burn with love, grow aged in a day.)\n  As much as apples sweet the damson crude\n  Excel; the blooming spring the winter rude;\n  In fleece the sheep her lamb; the maid in sweetness\n  The thrice-wed dame; the fawn the calf in fleetness;\n  The nightingale in song all feathered kind\u2014\n  So much thy longed-for presence cheers my mind.\n  To thee I hasten, as to shady beech,\n  The traveller, when from the heaven\u2019s reach\n  The sun fierce blazes. May our love be strong,\n  To all hereafter times the theme of song!\n  \u2018Two men each other loved to that degree,\n  That either friend did in the other see\n  A dearer than himself. They lived of old\n  Both golden natures in an age of gold.\u2019\n\n  O father Zeus! ageless immortals all!\n  Two hundred ages hence may one recall,\n  Down-coming to the irremeable river,\n  This to my mind, and this good news deliver:\n  \u2018E\u2019en now from east to west, from north to south,\n  Your mutual friendship lives in every mouth.\u2019\n  This, as they please, th\u2019 Olympians will decide:\n  Of thee, by blooming virtue beautified,\n  My glowing song shall only truth disclose;\n  With falsehood\u2019s pustules I\u2019ll not shame my nose.\n  If thou dost sometime grieve me, sweet the pleasure\n  Of reconcilement, joy in double measure\n  To find thou never didst intend the pain,\n  And feel myself from all doubt free again.\n\n  And ye Megarians, at Nis\u00e6a dwelling,\n  Expert at rowing, mariners excelling,\n  Be happy ever! for with honours due\n  Th\u2019 Athenian Diocles, to friendship true\n  Ye celebrate. With the first blush of spring\n  The youth surround his tomb: there who shall bring\n  The sweetest kiss, whose lip is purest found,\n  Back to his mother goes with garlands crowned.\n  Nice touch the arbiter must have indeed,\n  And must, methinks, the blue-eyed Ganymede\n  Invoke with many prayers\u2014a mouth to own\n  True to the touch of lips, as Lydian stone\n  To proof of gold\u2014which test will instant show\n  The pure or base, as money changers know.\u201d\n\n[Sidenote: _Idyl XXIX._]\n\nThe following Idyl, of which I append a rendering, is attributed to\nTheocritus:\u2014\n\n  IDYL XXIX.\n\n  \u201cThey say, dear boy, that wine and truth agree;\n  And, being in wine, I\u2019ll tell the truth to thee\u2014\n  Yes, all that works in secret in my soul.\n  \u2019Tis this: thou dost not love me with thy whole\n  Untampered heart. I know; for half my time\n  Is spent in gazing on thy beauty\u2019s prime;\n  The other half is nought. When thou art good,\n  My days are like the gods\u2019; but when the mood\n  Tormenting takes thee, \u2019tis my night of woe.\n  How were it right to vex a lover so?\n  Take my advice, my lad, thine elder friend,\n  \u2019Twill make thee glad and grateful in the end:\n  In one tree build one nest, so no grim snake\n  May creep upon thee. For to-day thou\u2019lt make\n  Thy home on one branch, and to-morrow changing\n  Wilt seek another, to what\u2019s new still ranging;\n  And should a stranger praise your handsome face,\n  Him more than three-year-proven friend you\u2019ll grace,\n  While him who loved you first you\u2019ll treat as cold\n  As some acquaintanceship of three days old.\n  Thou fliest high, methinks, in love and pride;\n  But I would say: keep ever at thy side\n  A mate that is thine equal; doing so,\n  The townsfolk shall speak well of thee alway,\n  And love shall never visit thee with woe\u2014\n  Love that so easily men\u2019s hearts can flay,\n  And mine has conquered that was erst of steel.\n  Nay, by thy gracious lips I make appeal:\n  Remember thou wert younger a year agone\n  And we grow grey and wrinkled, all, or e\u2019er\n  We can escape our doom; of mortals none\n  His youth retakes again, for azure wings\n  Are on her shoulders, and we sons of care\n  Are all too slow to catch such flying things.\n\n  Mindful of this, be gentle, is my prayer,\n  And love me, guileless, ev\u2019n as I love thee;\n  So when thou hast a beard, such friends as were\n  Achilles and Patroclus we may be.\u201d\n\n[Sidenote: _Bion_]\n\nBion was a poet of about the same period as Theocritus, but of whom\nlittle is known. The following is a fragment translated by A. Lang:\u2014\n\n  \u201cHappy are they that love, when with equal love they are\n  rewarded. Happy was Theseus, when Pirith\u00f6us was by his side, yea\n  tho\u2019 he went down to the house of implacable Hades. Happy among\n  hard men and inhospitable was Orestes, for that Pylades chose to\n  share his wanderings. And _he_ was happy, Achilles \u00c6acides, while\n  his darling lived,\u2014happy was he in his death, because he avenged\n  the dread fate of Patroclus.\u201d _Theocritus_, _Bion and Moschus_,\n  _Golden Treasury series_, p. 182.\n\n[Sidenote: _Lament for Bion by Moschus_]\n\nThe beautiful _Lament for Bion_ by Moschus is interesting in this\nconnection, and should be compared with Shelley\u2019s lament for Keats in\n_Adonais_\u2014for which latter poem indeed it supplied some suggestions:\u2014\n\n  \u201cYe mountain valleys, pitifully groan!\n  Rivers and Dorian springs for Bion weep!\n  Ye plants drop tears! ye groves lamenting moan!\n  Exhale your life, wan flowers; your blushes deep\n  In grief, anemonies and roses, steep!\n  In softest murmurs, Hyacinth! prolong\n  The sad, sad woe thy lettered petals keep;\n  Our minstrel sings no more his friends among\n  Sicilian muses! now begin the doleful song.\u201d\n\n                         _M. J. Chapman trans. in the\n                         Greek Pastoral Poets, 1836._\n\n[Sidenote: _Story of Hyacinthus_]\n\nThe allusion to Hyacinth is thus explained by Chapman:\u2014\n\n  \u201cHyacinthus, a Spartan youth, the son of Clio, was in great\n  favour with Apollo. Zephyrus, being enraged that he preferred\n  Apollo to him, blew the discus when flung by Apollo, on a day\n  that Hyacinthus was playing at discus-throwing with that god,\n  against the head of the youth, and so killed him. Apollo, being\n  unable to save his life, changed him into the flower which was\n  named after him, and on whose petals the Greeks fancied they\n  could trace the notes of a grief, \u1f02\u03b9, \u1f02\u03b9.[5] A festival called\n  the Hyacinthia was celebrated for three days in each year at\n  Sparta, in honour of the god and his unhappy favorite.\u201d _Note to\n  Moschus_, Idyl iii.\n\n[Sidenote: _Told by Ovid_]\n\nThe story of Apollo and Hyacinth is gracefully told by Ovid, in the tenth\nbook of his Metamorphoses:\u2014\n\n  \u201cMidway betwixt the past and coming night\n  Stood Titan[6] when the pair, their limbs unrobed,\n  And glist\u2019ning with the olive\u2019s unctuous juice,\n  In friendly contest with the discus vied.\u201d\n\n[The younger one is struck by the discus; and like a fading flower]\n\n  \u201cTo its own weight unequal drooped the head\n  Of Hyacinth; and o\u2019er him wailed the god:\u2014\n  Liest thou so, \u0152balia\u2019s child, of youth\n  Untimely robbed, and wounded by my fault\u2014\n  At once my grief and guilt?\u2014This hand hath dealt\n  Thy death! \u2019Tis I who send thee to the grave!\n  And yet scarce guilty, unless guilt it were\n  To sport, or guilt to love thee! Would this life\n  Might thine redeem, or be with thine resigned!\n  But thou\u2014since Fate denies a god to die\u2014\n  Be present with me ever! Let thy name\n  Dwell ever in my heart and on my lips,\n  Theme of my lyre and burden of my song;\n  And ever bear the echo of my wail\n  Writ on thy new-born flower! The time shall come\n  When, with thyself associate, to its name\n  The mightiest of the Greeks shall link his own.\n    Prophetic as Apollo mourned, the blood\n  That with its dripping crimson dyed the turf\n  Was blood no more: and sudden sprang to life\n  A flower.\u201d\n\n                     _Ovid\u2019s Metamorphoses_ _trans.\n                     H. King_, _London_, 1871.\n\n[Sidenote: _Virgil Eclogue II._]\n\nIn Roman literature, generally, as might be expected, with its more\nmaterialistic spirit, the romance of a friendship is little dwelt upon;\nthough the grosser side of the passion, in such writers as Catullus\nand Martial, is much in evidence. Still we find in Virgil a notable\ninstance. His 2nd Eclogue bears the marks of genuine feeling; and,\naccording to some critics, he there under the guise of Shepherd Corydon\u2019s\nlove for Alexis celebrates his own attachment to the youthful Alexander:\u2014\n\n  \u201cCorydon, keeper of cattle, once loved the fair lad Alexis;\n  But he, the delight of his master, permitted no hope to the shepherd.\n  Corydon, lovesick swain, went into the forest of beeches,\n  And there to the mountains and woods\u2014the one relief of his passion\u2014\n  With useless effort outpoured the following artless complainings:\u2014\n  Alexis, barbarous youth, say, do not my mournful lays move thee?\n  Showing me no compassion, thou\u2019lt surely compel me to perish.\n  Even the cattle now seek after places both cool and shady;\n  Even the lizards green conceal themselves in the thorn-bush.\n  Thestylis, taking sweet herbs, such as garlic and thyme, for the reapers\n  Faint with the scorching noon, doth mash them and bray in a mortar.\n  Alone in the heat of the day am I left with the screaming cicalas,\n  While patient in tracking thy path, I ever pursue thee, Belov\u00e9d.\u201d\n\n                                          _Trans. by J. W. Baylis._\n\n[Sidenote: _Corydon and Alexis_]\n\nThere is a translation of this same 2nd Eclogue, by Abraham Fraunce\n(1591) which is interesting not only on account of its felicity of\nphrase, but because, as in the case of some other Elizabethan hexameters,\nthe metre is ruled by _quantity_, _i.e._, length of syllables, instead\nof by _accent_. The following are the first five lines of Fraunce\u2019s\ntranslation:\u2014\n\n  \u201cSilly shepherd Corydon lov\u2019d hartyly fayre lad Alexis,\n  His master\u2019s dearling, but saw noe matter of hoping;\n  Only amydst darck groves thickset with broade-shadoe beech-trees\n  Dayly resort did he make, thus alone to the woods, to the mountayns,\n  With broken speeches fond thoughts there vainly revealing.\u201d\n\n[Sidenote: _Catullus to Quintius_]\n\nCatullus also (b. B.C. 87) has some verses of real feeling:\u2014\n\n  \u201cQuintius, if \u2019tis thy wish and will\n    That I should owe my eyes to thee,\n  Or anything that\u2019s dearer still,\n    If aught that\u2019s dearer there can be;\n\n  Then rob me not of that I prize,\n    Of the dear form that is to me,\n  Oh! far far dearer than my eyes,\n    Or aught, if dearer aught there be.\u201d\n\n               _Catullus_, _trans. Hon.\n               J. Lamb_, 1821.\n\n[Sidenote: _To Juventius_]\n\n  \u201cIf all complying, thou would\u2019st grant\n    Thy lovely eyes to kiss, my fair,\n  Long as I pleased; oh! I would plant\n    Three hundred thousand kisses there.\n\n  Nor could I even then refrain,\n    Nor satiate leave that fount of blisses,\n  Tho\u2019 thicker than autumnal grain\n    Should be our growing crop of kisses.\u201d\n\n                                  (_Ibid._)\n\n[Sidenote: _To Licinius_]\n\n  \u201cLong at our leisure yesterday\n  Idling, Licinius, we wrote\n  Upon my tablets verses gay,\n  Or took our turns, as fancy smote,\n  At rhymes and dice and wine.\n\n  But when I left, Licinius mine,\n  Your grace and your facetious mood\n  Had fired me so, that neither food\n  Would stay my misery, nor sleep\n  My roving eyes in quiet keep.\n  But still consumed, without respite,\n  I tossed about my couch in vain\n  And longed for day\u2014if speak I might,\n  Or be with you again.\n\n  But when my limbs with all the strain\n  Worn out, half dead lay on my bed,\n  Sweet friend to thee this verse I penned,\n  That so thou mayest condescend\n  To understand my pain.\n\n  So now, Licinius, beware!\n  And be not rash, but to my prayer\n  A gracious hearing tender;\n  Lest on thy head pounce Nemesis:\n  A goddess sudden and swift she is\u2014\n  Beware lest thou offend her!\u201d\n\n[Sidenote: _Martial to Diadumenos_]\n\nThe following little poem is taken from Martial:\n\n  \u201cAs a vineyard breathes, whose boughs with grapes are bending,\n    Or garden where are hived Sicanian bees;\n  As upturned clods when summer rain\u2019s descending\n    Or orchards rich with blossom-laden trees;\n  So, cruel youth, thy kisses breathe\u2014so sweet\u2014\n    Would\u2019st thou but grant me all their grace, complete!\u201d\n\n\n\n\nIV.\n\n_Friendship in Early Christian & Medi\u00e6val Times_\n\n\n\n\n_Friendship in Early Christian & Medi\u00e6val Times_\n\n\nThe quotations we have given from Plato and others show the very high\nideal of friendship which obtained in the old world, and the respect\naccorded to it. With the incoming of the Christian centuries, and the\ngrowth of Alexandrian and Germanic influences, a change began to take\nplace. Woman rose to greater freedom and dignity and influence than\nbefore. The romance of love began to centre round her.[7] The days of\nchivalry brought a new devotion into the world, and the Church exalted\nthe Virgin Mother to the highest place in heaven. Friendship between\nmen ceased to be regarded in the old light\u2014_i.e._, as a thing of deep\nfeeling, and an important social institution. It was even, here and\nthere, looked on with disfavour\u2014and lapses from the purity or chastity of\nits standard were readily suspected and violently reprobated. Certainly\nit survived in the monastic life for a long period; but though inspiring\nthis to a great extent, its influence was not generally acknowledged.\nThe Family, in the modern and more limited sense of the word (as opposed\nto the clan), became the recognised unit of social life, and the ideal\ncentre of all good influences (as illustrated in the worship of the Holy\nFamily). At the same time, by this very shrinkage of the Family, as well\nas by other influences, the solidarity of society became to some extent\nweakened, and gradually the more communistic forms of the early world\ngave place to the individualism of the commercial period.\n\nThe special sentiment of comrade-love or attachment (being a thing\ninherent in human nature) remained of course through the Christian\ncenturies, as before, and unaltered\u2014except that being no longer\nrecognised it became a private and personal affair, running often\npowerfully enough beneath the surface of society, but openly\nunacknowledged, and so far deprived of some of its dignity and influence.\nOwing to this fact there is nothing, for this period, to be quoted in\nthe way of general ideal or public opinion on the subject of friendship,\nand the following sections therefore become limited to the expression\nof individual sentiments and experiences, in prose and poetry. These we\nfind, during the medi\u00e6val period, largely colored by religion; while\nat the Renaissance and afterwards they are evidently affected by Greek\nassociations.\n\n[Sidenote: _Saint Augustine_]\n\nFollowing are some passages from S. Augustine:\u2014\n\n  \u201cIn those years when I first began to teach in my native town,\n  I had made a friend, one who through having the same interests\n  was very dear to me, one of my own age, and like me in the first\n  flower of youth. We had grown up together, and went together to\n  school, and used to play together. But he was not yet so great\n  a friend as afterwards, nor even then was our friendship true;\n  for friendship is not true unless Thou cementest it between\n  those who are united to Thee by that \u2018love which is shed abroad\n  in our hearts by the Holy Ghost which is given unto us.\u2019 Yet\n  our friendship was but too sweet, and fermented by the pursuit\n  of kindred studies. For I had turned him aside from the true\n  faith (of which as a youth he had but an imperfect grasp) to\n  pernicious and superstitious fables, for which my mother grieved\n  over me. And now in mind he erred with me, and my soul could not\n  endure to be separated from him. But lo, Thou didst follow close\n  behind Thy fugitives, Thou\u2014both God of vengeance and fountain of\n  mercies\u2014didst convert us by wonderful ways; behold, Thou didst\n  take him out of this life, when scarcely a year had our close\n  intimacy lasted\u2014sweet to me beyond the sweetness of my whole\n  life....\n\n  \u201cNo ray of light pierced the gloom with which my heart was\n  enveloped by this grief, and wherever I looked I beheld death.\n  My native place was a torment to me, and my father\u2019s house\n  strangely joyless; and whatever I had shared with him, without\n  him was now turned into a huge torture. My longing eyes sought\n  him everywhere, and found him not; and I hated the very places,\n  because he was not in them, neither could they say to me \u2018he is\n  coming,\u2019 as they used to do when he was alive and was absent.\n  And I became a great puzzle to myself, and I asked my soul why\n  it was so sad, and why so disquieted within me; and it knew not\n  what to answer. And if I said \u2018Trust thou in God,\u2019 it rightly\n  did not obey; for that dearest one whom it had lost was both\n  truer and better than that phantasm in which it was bidden to\n  trust. Weeping was the only thing which was sweet to me, and\n  it succeeded my friend in the dearest place in my heart.\u201d _S.\n  Augustine, Confessions_, bk. 4, ch. iv. _Trans. by Rev. W. H.\n  Hutchings, M.A._\n\n  \u201cI was miserable, and miserable is every soul which is fettered\n  by the love of perishable things; he is torn to pieces when\n  he loses them, and then he perceives how miserable he was in\n  reality while he possessed them. And so was I then, and I wept\n  most bitterly, and in that bitterness I found rest. Thus was I\n  miserable, and that miserable life I held dearer than my friend.\n  For though I would fain have changed it, yet to it I clung even\n  more than to him; and I cannot say whether I would have parted\n  with it for his sake, as it is related, if true, that Orestes\n  and Pylades were willing to do, for they would gladly have\n  died for each other, or together, for they preferred death to\n  separation from each other. But in me a feeling which I cannot\n  explain, and one of a contradictory nature had arisen; for I\n  had at once an unbearable weariness of living, and a fear of\n  dying. For I believe the more I loved him, the more I hated and\n  dreaded death which had taken him from me, and regarded it as\n  a most cruel enemy; and I felt as if it would soon devour all\n  men, now that its power had reached him.... For I marvelled that\n  other mortals lived, because he whom I had loved, without thought\n  of his ever dying, was dead; and that I still lived\u2014I who was\n  another self\u2014when he was gone, was a greater marvel still. Well\n  said a certain one of his friend, \u2018Thou half of my soul;\u2019 for I\n  felt that his soul and mine were \u2018one soul in two bodies\u2019: and\n  therefore life was to me horrible, because I hated to live as\n  half of a life; and therefore perhaps I feared to die, lest he\n  should wholly die whom I had loved so greatly.\u201d _Ibid_, ch. vi.\n\n[Sidenote: _Montalembert on the Monks_]\n\nIt is interesting to see, in these extracts from S. Augustine, and\nin those which follow from Montalembert, the points of likeness and\ndifference between the Christian ideal of love and that of Plato. Both\nare highly transcendental, both seem to contemplate an inner union of\nsouls, beyond the reach of space and time; but in Plato the union is in\ncontemplation of the Eternal Beauty, while in the Christian teachers it\nis in devotion to a personal God.\n\n  \u201cIf inanimate nature was to them an abundant source of pleasure\n  they had a life still more lively and elevated in the life of the\n  heart, in the double love which burned in them\u2014the love of their\n  brethren inspired and consecrated by the love of God.\u201d _Monks of\n  the West_, introdn., ch. v.\n\n  \u201cEverything invited and encouraged them to choose one or several\n  souls as the intimate companions of their life.... And to prove\n  how little the divine love, thus understood and practised, tends\n  to exclude or chill the love of man for man, never was human\n  eloquence more touching or more sincere than in that immortal\n  elegy by which S. Bernard laments a lost brother snatched by\n  death from the cloister:\u2014\u2018Flow, flow my tears, so eager to flow!\n  he who prevented your flowing is here no more! It is not he who\n  is dead, it is I who now live only to die. Why, O why have we\n  loved, and why have we lost each other.\u2019\u201d _Ibid._\n\n  \u201cThe mutual affection which reigned among the monks flowed as a\n  mighty stream through the annals of the cloister. It has left\n  its trace even in the \u2018formulas,\u2019 collected with care by modern\n  erudition.... The correspondence of the most illustrious, of\n  Geoffrey de Vend\u00f4me, of Pierre le V\u00e9n\u00e9rable, and of S. Bernard,\n  give proofs of it at every page.\u201d _Ibid._\n\n[Sidenote: _Saint Anselm_]\n\nSaint Anselm\u2019s letters to brother monks are full of expressions of the\nsame ardent affection. Montalembert gives several examples:\u2014\n\n  \u201cSouls well-beloved of my soul,\u201d he wrote to two near relatives\n  whom he wished to draw to Bec, \u201cmy eyes ardently desire to behold\n  you; my arms expand to embrace you; my lips sigh for your kisses;\n  all the life that remains to me is consumed with waiting for\n  you. I hope in praying, and I pray in hoping\u2014come and taste how\n  gracious the Lord is\u2014you cannot fully know it while you find\n  sweetness in the world.\u201d\n\n[Sidenote: _To his Friend Lanfranc_]\n\n  \u201c\u2018Far from the eyes, far from the heart\u2019 say the vulgar. Believe\n  nothing of it; if it was so, the farther you were distant from\n  me the cooler my love for you would be; whilst on the contrary,\n  the less I can enjoy your presence, the more the desire of that\n  pleasure burns in the soul of your friend.\u201d\n\n[Sidenote: _To Gondulph_]\n\n  \u201cTo Gondulf, Anselm\u2014\u2014I put no other or longer salutations at the\n  head of my letter, because I can say nothing more to him whom I\n  love. All who know Gondulph and Anselm know well what this means,\n  and how much love is understood in these two names.\u201d ... \u201cHow\n  could I forget thee? Can a man forget one who is placed like a\n  seal upon his heart? In thy silence I know that thou lovest me;\n  and thou also, when I say nothing, thou knowest that I love thee.\n  Not only have I no doubt of thee, but I answer for thee that thou\n  art sure of me. What can my letter tell thee that thou knowest\n  not already, thou who art my second soul? Go into the secret\n  place of thy heart, look there at thy love for me, and thou shalt\n  see mine for thee.\u201d ... \u201cThou knewest how much I love thee, but\n  I knew it not. He who has separated us has alone instructed me\n  how dear to me thou wert. No, I knew not before the experience\n  of thy absence how sweet it was to have thee, how bitter to have\n  thee not. Thou hast another friend whom thou hast loved as much\n  or more than me to console thee, but I have no longer thee!\u2014thee!\n  thee! thou understandest? and nothing to replace thee. Those who\n  rejoice in the possession of thee may perhaps be offended by what\n  I say. Ah! let them content themselves with their joy, and permit\n  me to weep for him whom I ever love.\u201d\n\n[Sidenote: _The Story of Amis and Amile_]\n\nThe story of Amis and Amile, a medi\u00e6val legend, translated by William\nMorris (as well as by Walter Pater) from the _Bibliotheca Elzeviriana_,\nis very quaint and engaging in its old-world extravagance and\nsupernaturalism:\u2014\n\n  Amis and Amile were devoted friends, twins in resemblance and\n  life. On one occasion, having strayed apart, they ceased not to\n  seek each other for two whole years. And when at last they met\n  \u201cthey lighted down from their horses, and embraced and kissed\n  each other, and gave thanks to God that they were found. And they\n  swore fealty and friendship and fellowship perpetual, the one to\n  the other, on the sword of Amile, wherein were relics.\u201d Thence\n  they went together to the court of \u201cCharles, king of France.\u201d\n\n  Here soon after, Amis took Amile\u2019s place in a tournament, saved\n  his life from a traitor, and won for him the King\u2019s daughter\n  to wife. But so it happened that, not long after, he himself\n  was stricken with leprosy and brought to Amile\u2019s door. And\n  when Amile and his royal bride knew who it was they were sore\n  grieved, and they brought him in and placed him on a fair bed,\n  and put all that they had at his service. And it came to pass\n  one night \u201cwhenas Amis and Amile lay in one chamber without other\n  company, that God sent to Amis Raphael his angel, who said to\n  him: \u2018Sleepest thou, Amis?\u2019 And he, who deemed that Amile had\n  called to him, answered: \u2018I sleep not, fair sweet fellow.\u2019 Then\n  the angel said to him: \u2018Thou hast answered well, for thou art the\n  fellow of the citizens of heaven, and thou hast followed after\n  Job, and Thoby in patience. Now I am Raphael, an angel of our\n  Lord, and am come to tell thee of a medicine for thine healing,\n  whereas he hath heard thy prayers. Thou shalt tell to Amile thy\n  fellow, that he slay his two children and wash thee in their\n  blood, and thence thou shalt get the healing of thy body.\u2019\u201d\n\n  Amis was shocked when he heard these words, and at first refused\n  to tell Amile; but the latter had also heard the angel\u2019s voice,\n  and pressed him to tell. Then, when he knew, he too was sorely\n  grieved. But at last he determined in his mind not even to spare\n  his children for the sake of his friend, and going secretly to\n  their chamber he slew them, and bringing some of their blood\n  washed Amis\u2014who immediately was healed. He then arrayed Amis in\n  his best clothes and, after going to the church to give thanks,\n  they met Amile\u2019s wife who (not knowing all) rejoiced greatly\n  too. But Amile, going apart again to the children\u2019s chamber to\n  weep over them, found them at play in bed, with only a thread of\n  crimson round their throats to mark what had been done!\n\n  The two knights fell afterwards and were killed in the same\n  battle; \u201cfor even as God had joined them together by good accord\n  in their life-days, so in their death they were not sundered.\u201d\n  And a miracle was added, for even when they were buried apart\n  from each other the two coffins leapt together in the night and\n  were found side by side in the morning.\n\nOf this story Mr. Jacobs, in his introduction to William Morris\u2019\ntranslation, says: \u201cAmis and Amile were the David and Jonathan, the\nOrestes and Pylades, of the medi\u00e6val world.\u201d There were some thirty other\nversions of the legend \u201cin almost all the tongues of Western and Northern\nEurope\u201d\u2014their \u201cpeerless friendship\u201d having given them a place among the\nmedi\u00e6val saints. (See _Old French Romances_ trans. by William Morris,\nLondon, 1896.)\n\n[Sidenote: _Eastern Poets_]\n\nIt may not be out of place here, and before passing on to the times of\nthe Renaissance and Modern Europe, to give one or two extracts relating\nto Eastern countries. The honour paid to friendship in Persia, Arabia,\nSyria and other Oriental lands has always been great, and the tradition\nof this attachment there should be especially interesting to us, as\nhaving arisen independently of classic or Christian ideals. The poets of\nPersia, Saadi and Jalal-ud-din Rumi (13th cent.), Hafiz (14th cent.),\nJami (15th cent.), and others, have drawn much of their inspiration from\nthis source; but unfortunately for those who cannot read the originals,\ntheir work has been scantily translated, and the translations themselves\nare not always very reliable. The extraordinary way in which, following\nthe method of the Sufis, and of Plato, they identify the mortal and the\ndivine love, and see in their beloved an image or revelation of God\nhimself, makes their poems difficult of comprehension to the Western\nmind. Apostrophes to Love, Wine, and Beauty often, with them, bear a\nfrankly twofold sense, material and spiritual. To these poets of the\nmid-region of the earth, the bitter antagonism between matter and spirit,\nwhich like an evil dream has haunted so long both the extreme Western and\nthe extreme Eastern mind, scarcely exists; and even the body \u201cwhich is a\nportion of the dust-pit\u201d has become perfect and divine.\n\n[Sidenote: _Jalal-ud-din Rumi_]\n\n  \u201cEvery form you see has its archetype in the placeless world....\n  From the moment you came into the world of being\n  A ladder was placed before you that you might escape (ascend).\n  First you were mineral, later you turned to plant,\n  Then you became an animal: how should this be a secret to you?\n  Afterwards you were made man, with knowledge, reason, faith;\n  Behold the body, which is a portion of the dust-pit, how perfect it has\n      grown!\n  When you have travelled on from man, you will doubtless become an angel;\n  After that you are done with earth: your station is in heaven.\n  Pass again even from angelhood: enter that ocean,\n  That your drop may become a sea which is a hundred seas of \u2018Oman.\u2019\u201d\n\n                           _From the Divani Shamsi Tabriz of Jalal-ud-din\n                           Rumi, trans. by R. A. Nicholson._\n\n  \u201c\u2019Twere better that the spirit which wears not true love as a garment\n  Had not been: its being is but shame.\n  Be drunken in love, for love is all that exists....\n  Dismiss cares and be utterly clear of heart,\n  Like the face of a mirror, without image or picture.\n  When it becomes clear of images, all images are contained in it.\u201d\n\n                                                            _Ibid._\n\n  \u201cHappy the moment when we are seated in the palace, thou and I,\n  With two forms and with two figures, but with one soul, thou and I.\u201d\n\n                                                            _Ibid._\n\n  \u201cOnce a man came and knocked at the door of his friend.\n  His friend said, \u2018Who art thou, O faithful one?\u2019\n  He said, \u2018\u2019Tis I.\u2019 He answered, \u2018There is no admittance.\n  There is no room for the raw at my well-cooked feast.\n  Naught but fire of separation and absence\n  Can cook the raw one and free him from hypocrisy!\n  Since thy _self_ has not yet left thee,\n  Thou must be burned in fiery flames.\u2019\n  The poor man went away, and for one whole year\n  Journeyed burning with grief for his friend\u2019s absence.\n  His heart burned till it was cooked; then he went again\n  And drew near to the house of his friend.\n  He knocked at the door in fear and trepidation\n  Lest some careless word should fall from his lips.\n  His friend shouted, \u2018Who is that at the door?\u2019\n  He answered, \u2018\u2019Tis thou who art at the door, O beloved!\u2019\n  The friend said, \u2018Since \u2019tis I, let me come in,\n  There is not room for two I\u2019s in one house.\u2019\u201d\n\n                   _From the Masnavi of Jalal-ud-din Rumi,\n                   trans, by E. H. Whinfield._\n\n[Sidenote: _Hafiz and Saadi_]\n\nSome short quotations here following are taken from _Flowers culled from\nPersian Gardens_ (Manchester, 1872):\n\n  \u201cEveryone, whether he be abstemious or self-indulgent is\n  searching after the Friend. Every place may be the abode of love,\n  whether it be a mosque or a synagogue.... On thy last day, though\n  the cup be in thy hand, thou may\u2019st be borne away to Paradise\n  even from the corner of the tavern.\u201d _Hafiz_.\n\n  \u201cI have heard a sweet word which was spoken by the old man of\n  Canaan (Jacob)\u2014\u2018No tongue can express what means the separation\n  of friends.\u2019\u201d _Hafiz_.\n\n  \u201cNeither of my own free will cast I myself into the fire; for\n  the chain of affection was laid upon my neck. I was still at a\n  distance when the fire began to glow, nor is this the moment\n  that it was lighted up within me. Who shall impute it to me as\n  a fault, that I am enchanted by my friend, that I am content in\n  casting myself at his feet?\u201d _Saadi_.\n\nHahn in his _Albanesische Studien_, already quoted (p. 20), gives some\nof the verses of Ne\u00e7in or Nesim Bey, a Turco-Albanian poet, of which the\nfollowing is an example:\u2014\n\n  \u201cWhate\u2019er, my friend, or false or true,\n    The world may tell thee, give no ear,\n    For to separate us, dear,\n  The world will say that one is two.\n  Who should seek to separate us\n    May he never cease to weep.\n  The rain at times may cease; but he\n    In Summer\u2019s warmth or Winter\u2019s sleep\n    May he never cease to weep.\u201d\n\nBesides literature there is no doubt a vast amount of material embedded\nin the customs and traditions of these countries and awaiting adequate\nrecognition and interpretation. The following quotations may afford some\nglimpses of interest.\n\n[Sidenote: _Suleyman and Ibrahim_]\n\nSuleyman the Magnificent.\u2014The story of Suleyman\u2019s attachment to his Vezir\nIbrahim is told as follows by Stanley Lane-Poole:\u2014\n\n  \u201cSuleyman, great as he was, shared his greatness with a second\n  mind, to which his reign owed much of its brilliance. The Grand\n  Vezir Ibrahim was the counterpart of the Grand Monarch Suleyman.\n  He was the son of a sailor at Parga, and had been captured by\n  corsairs, by whom he was sold to be the slave of a widow at\n  Magnesia. Here he passed into the hands of the young prince\n  Suleyman, then Governor of Magnesia, and soon his extraordinary\n  talents and address brought him promotion.... From being Grand\n  Falconer on the accession of Suleyman, he rose to be first\n  minister and almost co-Sultan in 1523.\n\n  \u201cHe was the object of the Sultan\u2019s tender regard: an emperor\n  knows better than most men how solitary is life without\n  friendship and love, and Suleyman loved this man more than a\n  brother. Ibrahim was not only a friend, he was an entertaining\n  and instructive companion. He read Persian, Greek and Italian;\n  he knew how to open unknown worlds to the Sultan\u2019s mind, and\n  Suleyman drank in his Vezir\u2019s wisdom with assiduity. They lived\n  together: their meals were shared in common; even their beds were\n  in the same room. The Sultan gave his sister in marriage to the\n  sailor\u2019s son, and Ibrahim was at the summit of power.\u201d _Turkey,\n  Story of Nations series_, p. 174.\n\n[Sidenote: _Story of a Bagdad Dervish_]\n\nJ. S. Buckingham, in his _Travels in Assyria, Media and Persia_, speaking\nof his guide whom he had engaged at Bagdad, and who was supposed to have\nleft his heart behind him in that city, says:\u2014\n\n  \u201cAmidst all this I was at a loss to conceive how the Dervish\n  could find much enjoyment [in the expedition] while laboring\n  under the strong passion which I supposed he must then be\n  feeling for the object of his affections at Bagdad, whom he had\n  quitted with so much reluctance. What was my surprise however on\n  seeking an explanation of this seeming inconsistency, to find\n  it was the son, and not the daughter, of his friend Elias who\n  held so powerful a hold on his heart. I shrank back from the\n  confession as a man would recoil from a serpent on which he had\n  unexpectedly trodden ... but in answer to enquiries naturally\n  suggested by the subject he declared he would rather suffer death\n  than do the slightest harm to so pure, so innocent, so heavenly a\n  creature as this....\n\n  \u201cI took the greatest pains to ascertain by a severe and\n  minute investigation, how far it might be possible to doubt\n  of the purity of the passion by which this Affgan Dervish was\n  possessed, and whether it deserved to be classed with that\n  described as prevailing among the ancient Greeks; and the result\n  fully satisfied me that both were the same. Ismael was however\n  surprised beyond measure when I assured him that such a feeling\n  was not known at all among the peoples of Europe.\u201d _Travels,\n  &c._, 2nd edition, vol. 1, p. 159.\n\n[Sidenote: _Another Story_]\n\n  \u201cThe Dervish added a striking instance of the force of these\n  attachments, and the sympathy which was felt in the sorrows to\n  which they led, by the following fact from his own history. The\n  place of his residence, and of his usual labour, was near the\n  bridge of the Tigris, at the gate of the Mosque of the Vizier.\n  While he sat here, about five or six years since, surrounded by\n  several of his friends who came often to enjoy his conversation\n  and beguile the tedium of his work, he observed, passing among\n  the crowd, a young and beautiful Turkish boy, whose eyes met his,\n  as if by destiny, and they remained fixedly gazing on each other\n  for some time. The boy, after \u2018blushing like the first hue of a\n  summer morning,\u2019 passed on, frequently turning back to look on\n  the person who had regarded him so ardently. The Dervish felt\n  his heart \u2018revolve within him,\u2019 for such was his expression, and\n  a cold sweat came across his brow. He hung his head upon his\n  graving-tool in dejection, and excused himself to those about\n  him by saying he felt suddenly ill. Shortly afterwards the boy\n  returned, and after walking to and fro several times, drawing\n  nearer and nearer, as if under the influence of some attracting\n  charm, he came up to his observer and said, \u2018Is it really true,\n  then, that you love me?\u2019 \u2018This,\u2019 said Ismael, \u2018was a dagger in my\n  heart; I could make no reply.\u2019 The friends who were near him, and\n  now saw all explained, asked him if there had been any previous\n  acquaintance existing between them. He assured them that they had\n  never seen each other before. \u2018Then,\u2019 they replied, \u2018such an\n  event must be from God.\u2019\n\n  \u201cThe boy continued to remain for a while with this party, told\n  with great frankness the name and rank of his parents, as well\n  as the place of his residence, and promised to repeat his visit\n  on the following day. He did this regularly for several months\n  in succession, sitting for hours by the Dervish, and either\n  singing to him or asking him interesting questions, to beguile\n  his labours, until as Ismael expressed himself, \u2018though they were\n  still two bodies they became one soul.\u2019 The youth at length fell\n  sick, and was confined to his bed, during which time his lover,\n  Ismael, discontinued entirely his usual occupations and abandoned\n  himself completely to the care of his beloved. He watched the\n  changes of his disease with more than the anxiety of a parent,\n  and never quitted his bedside, night or day. Death at length\n  separated them; but even when the stroke came the Dervish could\n  not be prevailed on to quit the corpse. He constantly visited the\n  grave that contained the remains of all he held dear on earth,\n  and planting myrtles and flowers there after the manner of the\n  East, bedewed them daily with his tears. His friends sympathised\n  powerfully in his distress, which he said \u2018continued to feed his\n  grief\u2019 until he pined away to absolute illness, and was near\n  following the fate of him whom he deplored.\u201d _Ibid_, p. 160.\n\n[Sidenote: _Explanation_]\n\n  \u201cFrom all this, added to many other examples of a similar kind,\n  related as happening between persons who had often been pointed\n  out to me in Arabia and Persia, I could no longer doubt the\n  existence in the East of an affection for male youths, of as pure\n  and honorable a kind as that which is felt in Europe for those\n  of the other sex ... and it would be as unjust to suppose that\n  this necessarily implied impurity of desire as to contend that\n  no one could admire a lovely countenance and a beautiful form in\n  the other sex, and still be inspired with sentiments of the most\n  pure and honorable nature towards the object of his admiration.\u201d\n  _Ibid_, p. 163.\n\n  \u201cOne powerful reason why this passion may exist in the East,\n  while it is quite unknown in the West, is probably the seclusion\n  of women in the former, and the freedom of access to them in the\n  latter.... Had they [the Asiatics] the unrestrained intercourse\n  which we enjoy with such superior beings as the virtuous and\n  accomplished females of our own country they would find nothing\n  in nature so deserving of their love as these.\u201d _Ibid_, p. 165.\n\n\n\n\nV.\n\n_The Renaissance and Modern Times_\n\n\n\n\n_The Renaissance and Modern Times_\n\n\n[Sidenote: _Montaigne and Stephen de la Bo\u00ebtie_]\n\nWith the Renaissance, and the impetus it gave at that time to the study\nof Greek and Roman models, the exclusive domination of Christianity and\nthe Church was broken. A literature of friendship along classic lines\nbegan to spring up. Montaigne (b. 1533) was saturated with classic\nlearning. His essays were doubtless largely formed upon the model of\nPlutarch. His friendship with Stephen de la Bo\u00ebtie was evidently of a\nromantic and absorbing character. It is referred to in the following\npassage by William Hazlitt; and the description of it occupies a large\npart of Montaigne\u2019s Essay on Friendship.\n\n  \u201cThe most important event of his counsellor\u2019s life at Bordeaux\n  was the friendship which he there formed with Stephen de la\n  Bo\u00ebtie, an affection which makes a streak of light in modern\n  biography almost as beautiful as that left us by Lord Brook and\n  Sir Philip Sydney. Our essayist and his friend esteemed, before\n  they saw, each other. La Bo\u00ebtie had written a little work[8] in\n  which Montaigne recognised sentiments congenial with his own,\n  and which indeed bespeak a soul formed in the mould of classic\n  times. Of Montaigne, la Bo\u00ebtie had also heard accounts, which\n  made him eager to behold him, and at length they met at a large\n  entertainment given by one of the magistrates of Bordeaux. They\n  saw and loved, and were thenceforward all in all to each other.\n  The picture that Montaigne in his essays draws of this friendship\n  is in the highest degree beautiful and touching; nor does la\n  Bo\u00ebtie\u2019s idea of what is due to this sacred bond betwixt soul\n  and soul fall far short of the grand perception which filled the\n  exalted mind of his friend.... Montaigne married at the age of\n  33, but, as he informs us, not of his own wish or choice. \u2018Might\n  I have had my wish,\u2019 says he, \u2018I would not have married Wisdom\n  herself if she would have had me.\u2019\u201d _Life of Montaigne_, _by Wm.\n  Hazlitt_.\n\n[Sidenote: _Montaigne on Friendship_]\n\nThe following is from Montaigne\u2019s Essay, bk. 1, ch. xxvii:\u2014\n\n  \u201cAs to marriage, besides that it is a covenant, the _making_\n  of which is only free, but the continuance in it forced and\n  compelled, having another dependence than that of our own free\n  will, and a bargain moreover commonly contracted to other\n  ends, there happen a thousand intricacies in it to unravel,\n  enough to break the thread, and to divert the current, of a\n  lively affection: whereas friendship has no manner of business\n  or traffic with anything but itself.... For the rest, what\n  we commonly call friends and friendships are nothing but an\n  acquaintance and connection, contracted either by accident or\n  upon some design, by means of which there happens some little\n  intercourse betwixt our souls: but, in the friendship I speak\n  of, they mingle and melt into one piece, with so universal a\n  mixture that there is left no more sign of the seam by which they\n  were first conjoined. If any one should importune me to give a\n  reason why I loved him [Stephen de la Bo\u00ebtie] I feel it could no\n  otherwise be expressed than by making answer, \u2018Because it was\n  he; because it was I.\u2019 There is, beyond what I am able to say,\n  I know not what inexplicable and inevitable power that brought\n  on this union. We sought one another long before we met, and\n  from the characters we heard of one another, which wrought more\n  upon our affections than in reason mere reports should do, and,\n  as I think, by some secret appointment of heaven; we embraced\n  each other in our names; and at our first meeting, which was\n  accidentally at a great city entertainment, we found ourselves\n  so mutually pleased with one another\u2014we became at once mutually\n  so endeared\u2014that thenceforward nothing was so near to us as one\n  another....\n\n  \u201cCommon friendships will admit of division, one may love the\n  beauty of this, the good humour of that person, the liberality\n  of a third, the paternal affection of a fourth, the fraternal\n  love of a fifth, and so on. But this friendship that possesses\n  the whole soul, and there rules and sways with an absolute\n  sovereignty, can admit of no rival.... In good earnest, if I\n  compare all the rest of my life with the four years I had the\n  happiness to enjoy the sweet society of this excellent man, \u2019tis\n  nothing but smoke, but an obscure and tedious night. From the day\n  that I lost him I have only led a sorrowful and languishing life;\n  and the very pleasures that present themselves to me, instead of\n  administering anything of consolation, double my affliction for\n  his loss. We were halves throughout, and to that degree that,\n  methinks, by outliving him I defraud him of his part.\u201d\n\n[Sidenote: _Sidney, Greville and Dyer_]\n\nPhilip Sidney, born 1554, was remarkable for his strong personal\nattachments. Chief among his allies were his school-mate and distant\nrelative, Fulke Greville (born in the same year as himself), and his\ncollege friend Edward Dyer (also about his own age). He wrote youthful\nverses to both of them. The following, according to the fashion of the\nage, are in the form of an invocation to the pastoral god Pan:\u2014\n\n  \u201cOnly for my two loves\u2019 sake,\n  In whose love I pleasure take;\n  Only two do me delight\n  With their ever-pleasing sight;\n  Of all men to thee retaining\n  Grant me with these two remaining.\u201d\n\n[Sidenote: _Philip Sidney and Hubert Languet_]\n\nAn interesting friendship existed also between Sidney and the well-known\nFrench Protestant, Hubert Languet\u2014many years his senior\u2014whose\nconversation and correspondence helped much in the formation of Sidney\u2019s\ncharacter. These two had shared together the perils of the massacre of\nS. Bartholomew, and had both escaped from France across the Rhine to\nGermany, where they lived in close intimacy at Frankfort for a length of\ntime; and after this a warm friendship and steady correspondence\u2014varied\nby occasional meetings\u2014continued between the two until Languet\u2019s death.\nLanguet had been Professor of Civil Law at Padua, and from 1550 forwards\nwas recognised as one of the leading political agents of the Protestant\nPowers.\n\n  \u201cThe elder man immediately discerned in Sidney a youth of no\n  common quality, and the attachment he conceived for him savoured\n  of romance. We possess a long series of Latin letters from\n  Languet to his friend, which breathe the tenderest spirit of\n  affection, mingled with wise counsel and ever watchful thought\n  for the young man\u2019s higher interests.... There must have been\n  something inexplicably attractive in his [Sidney\u2019s] person and\n  his genius at this time; for the tone of Languet\u2019s correspondence\n  can only be matched by that of Shakespeare in the sonnets written\n  for his unknown friend.\u201d _Sir Philip Sidney_, _English Men of\n  Letters Series_, pp. 27, 28.\n\nOf this relation Fox Bourne says:\u2014\n\n  \u201cNo love-oppressed youth can write with more earnest passion and\n  more fond solicitude, or can be troubled with more frequent fears\n  and more causeless jealousies, than Languet, at this time 55\n  years old, shows in his letters to Sidney, now 19.\u201d\n\n[Sidenote: _Giordano Bruno_]\n\nIt may be appropriate here to introduce two or three sonnets from Michel\nAngelo (b. 1475). Michel Angelo, one of the greatest, perhaps the\ngreatest, artist of the Italian Renaissance, was deeply imbued with the\nGreek spirit. His conception of Love was close along the line of Plato\u2019s.\nFor him the body was the symbol, the expression, the dwelling place of\nsome divine beauty. The body may be loved, but it should only be loved\n_as_ a symbol, not for itself. Diotima in the _Symposium_ had said that\nin our mortal loves we first come to recognise (dimly) the divine form of\nbeauty which is Eternal. Maximus Tyrius (Dissert. xxvi. 8) commenting on\nthis, confirms it, saying that nowhere else but in the human form, \u201cthe\nloveliest and most intelligent of bodily creatures,\u201d does the light of\ndivine beauty shine so clear. Michel Angelo carried on the conception,\ngave it noble expression, and held to it firmly in the midst of a society\nwhich was certainly willing enough to love the body (or try to love it)\nmerely for its own sake. And Giordano Bruno (b. 1550) at a later date\nwrote as follows:\u2014\n\n  \u201cAll the loves\u2014if they be heroic and not purely animal, or what\n  is called natural, and slaves to generation as instruments in\n  some way of nature\u2014have for object the divinity, and tend towards\n  divine beauty, which first is communicated to, and shines in,\n  souls, and from them or rather through them is communicated to\n  bodies; whence it is that well-ordered affection loves the body\n  or corporeal beauty, insomuch as it is an indication of beauty\n  of spirit.\u201d _Gli Eroici Furori_ (dial. iii. 13), _trans. L.\n  Williams_.\n\n[Sidenote: _Michel Angelo\u2019s Sonnets_]\n\nThe labours of Von Scheffler and others have now pretty conclusively\nestablished that the love-poems of Michel Angelo were for the most part\nwritten to male friends\u2014though this fact was disguised by the pious\nfrauds of his nephew, who edited them in the first instance. Following\nare three of his sonnets, translated by J. A. Symonds. It will be seen\nthat the last line of the first contains a play on the name of his\nfriend:\u2014\n\n  _To Tommaso de\u2019 Cavalieri:_\n\n  A CHE PIU DEBB\u2019IO.\n\n  \u201cWhy should I seek to ease intense desire\n    With still more tears and windy words of grief,\n    When heaven, or late or soon, sends no relief\n    To souls whom love hath robed around with fire.\n\n  Why need my aching heart to death aspire,\n    When all must die? Nay death beyond belief\n    Unto these eyes would be both sweet and brief,\n    Since in my sum of woes all joys expire!\n\n  Therefore because I cannot shun the blow\n    I rather seek, say who must rule my breast,\n    Gliding between her gladness and her woe?\n  If only chains and bands can make me blest,\n    No marvel if alone and bare I go\n    An arm\u00e8d Knight\u2019s captive and slave confessed.\u201d\n\n  NON VIDER GLI OCCHI MIEI.\n\n  \u201cNo mortal thing enthralled these longing eyes\n    When perfect peace in thy fair face I found;\n    But far within, where all is holy ground,\n    My soul felt Love, her comrade of the skies:\n  For she was born with God in Paradise;\n    Nor all the shows of beauty shed around\n    This fair false world her wings to earth have bound;\n    Unto the Love of Loves aloft she flies.\n\n  Nay, things that suffer death quench not the fire\n    Of deathless spirits; nor eternity\n    Serves sordid Time, that withers all things rare.\n  Not love but lawless impulse is desire:\n    That slays the soul; our love makes still more fair\n    Our friends on earth, fairer in death on high.\u201d\n\n  VEGGIO NEL TUO BEL VISO.\n\n  \u201cFrom thy fair face I learn, O my loved lord,\n    That which no mortal tongue can rightly say;\n    The soul imprisoned in her house of clay,\n    Holpen by thee to God hath often soared:\n  And tho\u2019 the vulgar, vain, malignant horde\n    Attribute what their grosser wills obey,\n    Yet shall this fervent homage that I pay,\n    This love, this faith, pure joys for us afford.\n  Lo, all the lovely things we find on earth,\n    Resemble for the soul that rightly sees,\n    That source of bliss divine which gave us birth:\n  Nor have we first fruits or remembrances\n    Of heaven elsewhere. Thus, loving loyally,\n    I rise to God and make death sweet by thee.\u201d\n\n[Sidenote: _Richard Barnfield_]\n\nRichard Barnfield, one of the Elizabethan singers (b. 1574) wrote a\nlong poem, dedicated to \u201cThe Ladie Penelope Rich\u201d and entitled \u201cThe\nAffectionate Shepheard,\u201d which he describes as \u201can imitation of Virgil in\nthe 2nd Eclogue, of Alexis.\u201d I quote the first two stanzas:\u2014\n\n  I.\n\n  \u201cScarce had the morning starre hid from the light\n  Heaven\u2019s crimson Canopie with stars bespangled,\n  But I began to rue th\u2019 unhappy sight\n  Of that fair boy that had my heart intangled;\n    Cursing the Time, the Place, the sense, the sin;\n    I came, I saw, I view\u2019d, I slipp\u00e8d in.\n\n  II.\n\n  If it be sin to love a sweet-fac\u2019d Boy,\n  (Whose amber locks trust up in golden tramels\n  Dangle adown his lovely cheekes with joye\n  When pearle and flowers his faire haire enamels)\n    If it be sin to love a lovely Lad,\n    Oh then sinne I, for whom my soule is sad.\u201d\n\n[Sidenote: _Barnfield\u2019s Sonnets_]\n\nThese stanzas, and the following three sonnets (also by Barnfield) from a\nseries addressed to a youth, give a fair sample of a considerable class\nof Elizabethan verses, in which classic conceits were mingled with a\ncertain amount of real feeling:\u2014\n\n  SONNET IV.\n\n  \u201cTwo stars there are in one fair firmament\n    (Of some intitled Ganymede\u2019s sweet face)\n    Which other stars in brightness do disgrace,\n  As much as Po in cleanness passeth Trent.\n  Nor are they common-natur\u2019d stars; for why,\n    These stars when other shine vaile their pure light,\n    And when all other vanish out of sight\n  They add a glory to the world\u2019s great eie:\n  By these two stars my life is only led,\n    In them I place my joy, in them my pleasure,\n    Love\u2019s piercing darts and Nature\u2019s precious treasure,\n  With their sweet food my fainting soul is fed:\n    Then when my sunne is absent from my sight\n    How can it chuse (with me) but be darke night?\u201d\n\n  SONNET XVIII.\n\n  \u201cNot Megabetes, nor Cleonymus\n    (Of whom great Plutarch makes such mention,\n    Praysing their faire with rare invention),\n  As Ganymede were halfe so beauteous.\n  They onely pleased the eies of two great kings,\n    But all the world at my love stands amazed,\n    Nor one that on his angel\u2019s face hath gazed,\n  But (ravisht with delight) him presents bring:\n\n  Some weaning lambs, and some a suckling kyd,\n    Some nuts, and fil-beards, others peares and plums;\n    Another with a milk-white heyfar comes;\n  As lately \u00c6gon\u2019s man (Dam\u0153tas) did;\n    But neither he nor all the Nymphs beside,\n    Can win my Ganymede with them t\u2019 abide.\u201d\n\n  SONNET XIX.\n\n  \u201cAh no; nor I my selfe: tho\u2019 my pure love\n    (Sweete Ganymede) to thee hath still been pure,\n    And ev\u2019n till my last gaspe shall aie endure,\n  Could ever thy obdurate beuty move:\n  Then cease, oh goddesse sonne (for sure thou art\n    A Goddesse sonne that can resist desire),\n    Cease thy hard heart, and entertain love\u2019s fire\n  Within thy sacred breast: by Nature\u2019s art.\n\n  And as I love thee more than any Creature\n    (Love thee, because thy beautie is divine,\n    Love thee, because my selfe, my soule, is thine:\n  Wholie devoted to thy lovely feature),\n    Even so of all the vowels, I and U\n    Are dearest unto me, as doth ensue.\u201d\n\n[Sidenote: _Francis Bacon on Friendship_]\n\nFrancis Bacon\u2019s essay _Of friendship_ is known to everybody.\nNotwithstanding the somewhat cold and pragmatic style and genius of the\nauthor, the subject seems to inspire him with a certain enthusiasm; and\nsome good things are said.\n\n  \u201cBut we may go farther and affirm most truly that it is a mere\n  and miserable solitude to want true friends, without which\n  the world is but a wilderness; and even in this scene also of\n  solitude, whosoever in the frame of his nature and affections\n  is unfit for friendship, he taketh it of the beast, and not\n  from humanity. A principal fruit of friendship is the ease and\n  discharge of the fulness of the heart, which passions of all\n  kinds do cause and induce. We know diseases of stoppings and\n  suffocations are the most dangerous in the body; and it is not\n  much otherwise in the mind: you may take sarza to open the liver,\n  steel to open the spleen, flower of sulphur for the lungs,\n  castoreum for the brain; but no receipt openeth the heart but a\n  true friend, to whom you may impart griefs, joys, fears, hopes,\n  suspicions, counsels, and whatsoever lieth upon the heart to\n  oppress it, in a kind of civil shrift or confession....\n\n  \u201cCertainly if a man would give it a hard phrase, those that\n  want friends to open themselves unto, are cannibals of their\n  own hearts; but one thing is most admirable (wherewith I will\n  conclude this first fruit of friendship) which is, that this\n  communicating of a man\u2019s self to his friend worketh two contrary\n  effects, for it redoubleth joys, and cutteth griefs in halfs;\n  for there is no man that imparteth his joys to his friend, but\n  he joyeth the more, and no man that imparteth his griefs to his\n  friend, but he grieveth the less.\u201d Essay 27, _Of friendship_.\n\n[Sidenote: _Shakespeare\u2019s Sonnets_]\n\nShakespeare\u2019s sonnets have been much discussed, and surprise and even\ndoubt have been expressed as to their having been addressed (the first\n126 of them) to a man friend; but no one who reads them with open mind\ncan well doubt this conclusion; nor be surprised at it, who knows\nanything of Elizabethan life and literature. \u201cWere it not for the fact,\u201d\nsays F. T. Furnivall, \u201cthat many critics really deserving the name of\nShakespeare students, and not Shakespeare fools, have held the Sonnets to\nbe merely dramatic, I could not have conceived that poems so intensely\nand evidently autobiographic and self-revealing, poems so one with the\nspirit and inner meaning of Shakespeare\u2019s growth and life, could ever\nhave been conceived to be other than what they are\u2014the records of his own\nloves and fears.\u201d\n\n  SONNET XVIII.\n\n  \u201cShall I compare thee to a summer\u2019s day?\n  Thou art more lovely and more temperate:\n  Rough winds do shake the darling buds of May,\n  And summer\u2019s lease hath all too short a date.\n  Some time too hot the eye of heaven shines,\n  And often is his gold complexion dimmed;\n  And every fair from fair sometime declines,\n  By chance, or nature\u2019s changing course, untrimmed;\n  But thy eternal summer shall not fade,\n  Nor lose possession of that fair thou owest;\n  Nor shall death brag thou wander\u2019st in his shade,\n  When in eternal lines to time thou growest.\n    So long as men can breathe, or eyes can see,\n    So long lives this, and this gives life to thee.\u201d\n\n  SONNET XX.\n\n  \u201cA woman\u2019s face, with Nature\u2019s own hand painted,\n  Hast thou, the master-mistress of my passion;\n  A woman\u2019s gentle heart, but not acquainted\n  With shifting change, as is false women\u2019s fashion;\n  An eye more bright than theirs, less false in rolling,\n  Gilding the object whereupon it gazeth;\n  A man in hue, all hues in his controlling,\n  Which steals men\u2019s eyes, and women\u2019s souls amazeth;\n  And for a woman wert thou first created;\n  Till Nature, as she wrought thee, fell a-doting,\n  And by addition me of thee defeated,\n  By adding one thing to my purpose nothing.\n    But since she pricked thee out for women\u2019s pleasure,\n    Mine be thy love, and thy love\u2019s use their treasure.\u201d\n\n  SONNET CIV.\n\n  \u201cTo me, fair friend, you never can be old,\n  For as you were when first your eye I ey\u2019d,\n  Such seems your beauty still. Three winters cold\n  Have from the forest shook three summers\u2019 pride;\n  Three beauteous springs to yellow autumn turned\n  In process of the seasons I have seen;\n  Three April perfumes in three hot Junes burned,\n  Since first I saw you fresh, which yet are green.\n\n  Ah! yet doth beauty, like a dial hand,\n  Steal from his figure, and no pace perceived;\n  So your sweet hue, which methinks still doth stand,\n  Hath motion, and mine eye may be deceived;\n    For fear of which, hear this, thou age unbred,\n    Ere you were born was beauty\u2019s summer dead.\u201d\n\n  SONNET CVIII.\n\n  \u201cWhat\u2019s in the brain that ink may character,\n  Which hath not figur\u2019d to thee my true spirit?\n  What\u2019s new to speak, what new to register,\n  That may express my love, or thy dear merit?\n  Nothing, sweet boy; but yet, like prayers divine,\n  I must each day say o\u2019er the very same,\n  Counting no old thing old, thou mine, I thine,\n  Even as when first I hallow\u2019d thy fair name.\n\n  So that eternal love, in love\u2019s fresh case,\n  Weighs not the dust and injury of age;\n  Nor gives to necessary wrinkles place,\n  But makes antiquity for aye his page;\n    Finding the first conceit of love there bred,\n    Where time and outward form would show it dead.\u201d\n\n[Sidenote: _Merchant of Venice_]\n\nThat Shakespeare, when the drama needed it, could fully and warmly enter\ninto the devotion which one man may feel for another, as well as into\nthe tragedy which such devotion may entail, is shown in his _Merchant\nof Venice_ by the figure of Antonio, over whom from the first line of\nthe play (\u201cIn sooth I know not why I am so sad\u201d) there hangs a shadow of\ndestiny. The following lines are from Act iv. sc. 1:\u2014\n\n  _Antonio_: \u201cCommend me to your honorable wife;\n  Tell her the process of Antonio\u2019s end;\n  Say how I loved you, speak me fair in death;\n  And when the tale is told, bid her be judge,\n  Whether Bassanio had not once a love.\n  Repent not you that you shall lose your friend,\n  And he repents not that he pays your debt;\n  For, if the Jew do cut but deep enough,\n  I\u2019ll pay it instantly with all my heart.\n\n  _Bassanio_: Antonio, I am married to a wife,\n  Who is as dear to me as life itself;\n  But life itself, my wife, and all the world,\n  Are not with me esteem\u2019d above thy life:\n  I would lose all, ay, sacrifice them all,\n  Here to this devil, to deliver you.\u201d\n\n[Sidenote: _Henry the Fifth_]\n\nWe may also, in this connection, quote his _Henry the Fifth_ (act iv.\nscene 6) for the deaths of the Duke of York and the Earl of Suffolk at\nthe battle of Agincourt. Exeter, addressing Henry, says:\u2014\n\n  \u201cSuffolk first died; and York, all haggled over,\n  Comes to him, where in gore he lay insteep\u2019d,\n  And takes him by the beard, kisses the gashes,\n  That bloodily did yawn upon his face;\n  He cries aloud,\u2014\u2018Tarry, dear cousin Suffolk!\n  My soul shall thine keep company to heaven:\n  Tarry, sweet soul, for mine; then fly abreast,\n  As in this glorious and well-foughten field\n  We kept together in our chivalry!\u2019\n  Upon these words I came and cheered him up:\n  He smiled me in the face, raught me his hand,\n  And, with a feeble gripe, says, \u2018Dear my Lord,\n  Commend my service to my sovereign.\u2019\n  So did he turn, and over Suffolk\u2019s neck\n  He threw his wounded arm, and kissed his lips;\n  And so, espoused to death, with blood he seal\u2019d\n  A testament of noble-ending love.\u201d\n\n[Sidenote: _Sir Thomas Browne_]\n\nShakespeare, with his generous many-sided nature was, as the Sonnets\nseem to show, and as we should expect, capable of friendship, passionate\nfriendship, towards both men and women. Perhaps this marks the highest\nreach of temperament. That there are cases in which devotion to a\nman-friend altogether replaces the love of the opposite sex is curiously\nshown by the following extract from Sir Thomas Browne:\u2014\n\n  \u201cI never yet cast a true affection on a woman; but I have loved\n  my friend as I do virtue, my soul, my God.... I love my friend\n  before myself, and yet methinks I do not love him enough: some\n  few months hence my multiplied affection will make me believe I\n  have not loved him at all. When I am from him, I am dead till I\n  be with him; when I am with him, I am not satisfied, but would\n  be still nearer him.... This noble affection falls not on vulgar\n  and common constitutions, but on such as are marked for virtue:\n  he that can love his friend with this noble ardour, will in a\n  competent degree affect all.\u201d _Sir Thomas Browne_, _Religio\n  Medici_, 1642.\n\n[Sidenote: _William Penn_]\n\nWilliam Penn (b. 1644) the founder of Pennsylvania, and of Philadelphia,\n\u201cThe city of brotherly love\u201d was a great believer in friendship. He says\nin his _Fruits of Solitude_:\u2014\n\n  \u201cA true friend unbosoms freely, advises justly, assists readily,\n  adventures boldly, takes all patiently, defends courageously, and\n  continues a friend unchangeably.... In short, choose a friend as\n  thou dost a wife, till death separate you.... Death cannot kill\n  what never dies. Nor can spirits ever be divided that love and\n  live in the same Divine Principle; the Root and Record of their\n  friendship.... This is the comfort of friends, that though they\n  may be said to die, yet their friendship and society are, in the\n  best sense, ever present, because immortal.\u201d\n\n[Sidenote: _William of Orange_]\n\nIt may be worth while here to insert two passages from Macaulay\u2019s History\nof England. The first deals with the remarkable intimacy between the\nYoung Prince William of Orange and \u201ca gentleman of his household\u201d named\nBentinck. William\u2019s escape from a malignant attack of small-pox\n\n  \u201cwas attributed partly to his own singular equanimity, and partly\n  to the intrepid and indefatigable, friendship of Bentinck. From\n  the hands of Bentinck alone William took food and medicine\u2014by\n  Bentinck alone William was lifted from his bed and laid down\n  in it. \u2018Whether Bentinck slept or not while I was ill,\u2019 said\n  William to Temple with great tenderness, \u2018I know not. But this I\n  know, that through sixteen days and nights, I never once called\n  for anything but that Bentinck was instantly at my side.\u2019 Before\n  the faithful servant had entirely performed his task, he had\n  himself caught the contagion.\u201d (But he recovered.) _History of\n  England_, ch. vii.\n\n[Sidenote: _Princess Anne and Lady Churchill_]\n\nThe second passage describes the devotion of the Princess Anne (daughter\nof James II. and afterwards Queen Anne) to Lady Churchill\u2014a devotion\nwhich had considerable influence on the political situation.\n\n  \u201cIt is a common observation that differences of taste,\n  understanding, and disposition are no impediments to friendship,\n  and that the closest intimacies often exist between minds, each\n  of which supplies what is wanting in the other. Lady Churchill\n  was loved and even worshipped by Anne. The princess could not\n  live apart from the object of her romantic fondness. She married,\n  and was a faithful and even an affectionate wife; but Prince\n  George, a dull man, whose chief pleasures were derived from his\n  dinner and his bottle, acquired over her no influence comparable\n  to that exercised by her female friend, and soon gave himself\n  up with stupid patience to the dominion of that vehement and\n  commanding spirit by which his wife was governed.\u201d _History of\n  England_, ch. vii.\n\n[Sidenote: _Archbishop Potter_]\n\nThat the tradition of Greek thought was not quite obliterated in England\nby the Puritan movement is shown by the writings of Archbishop Potter,\nwho speaks with approval of friendship as followed among the Greeks, \u201cnot\nonly in private, but by the public allowance and encouragement of their\nlaws; for they thought there could be no means more effectual to excite\ntheir youth to noble undertakings, nor any greater security to their\ncommonwealths, than this generous passion.\u201d He then quotes Athen\u00e6us,\nsaying that \u201cfree commonwealths and all those states that consulted\nthe advancement of their own honour, seem to have been unanimous\nin establishing laws to encourage and reward it.\u201d _John Potter_,\n_Antiquities of Greece_, 1698.\n\n[Sidenote: _Winckelmann\u2019s Letters_]\n\nThe 18th century however in England, with its leaning towards formalism,\nwas perhaps not favorable to the understanding of the Greek spirit.\nAt any rate there is not much to show in that direction. In Germany\nthe classical tradition in art was revived by Raphael Mengs, while\nWinckelmann, the art critic, showed himself one of the best interpreters\nof the Hellenic world that has ever lived. His letters too, to his\npersonal friends, breathe a spirit of the tenderest and most passionate\ndevotion: \u201cFriendship,\u201d he says, \u201cwithout love is mere acquaintanceship.\u201d\nWinckelmann met, in 1762, in Rome, a young nobleman, Reinhold von Berg,\nto whom he became deeply attached:\u2014\n\n  \u201cAlmost at first sight there sprang up, on Winckelmann\u2019s side,\n  an attachment as romantic, emotional and passionate as love.\n  In a letter to his friend he said, \u2018From the first moment an\n  indescribable attraction towards you, excited by something more\n  than form and feature, caused me to catch an echo of that harmony\n  which passes human understanding and which is the music of the\n  everlasting concord of things.... I was aware of the deep consent\n  of our spirits, the instant I saw you.\u2019 And in a later letter:\n  \u2018No name by which I might call you would be sweet enough or\n  sufficient for my love; all that I could say would be far too\n  feeble to give utterance to my heart and soul. Truly friendship\n  came from heaven and was not created by mere human impulses....\n  My one friend, I love you more than any living thing, and time\n  nor chance nor age can ever lessen this love.\u201d _Ludwig Frey_,\n  _Der Eros und die Kunst_, _Leipzig_, 1898, p. 211.\n\n[Sidenote: _Goethe on Winckelmann_]\n\nGoethe, that universal genius, has some excellent thoughts on this\nsubject; speaking of Winckelmann he says:\u2014\n\n  \u201cThe affinities of human beings in Antiquity give evidence of\n  an important distinction between ancient and modern times. The\n  relation to women, which among us has become so tender and full\n  of meaning, hardly aspired in those days beyond the limits of\n  vulgar necessity. The relation of parents to their children seems\n  in some respects to have been tenderer. More to them than all\n  other feelings was the friendship between persons of the male\n  sex (though female friends too, like Chloris and Thyia, were\n  inseparable, even in Hades). In these cases of union between two\n  youths, the passionate fulfilment of loving duties, the joys of\n  inseparableness, the devotion of one for the other, the unavoided\n  companionship in death, fill us with astonishment; indeed one\n  feels oneself ashamed when poets, historians, philosophers and\n  orators overwhelm us with legends, anecdotes, sentiments and\n  ideas, containing such meaning and feeling. Winckelmann felt\n  himself _born_ for a friendship of this kind\u2014not only as capable\n  of it, but in the highest degree in need of it; he became\n  conscious of his true self only under the form of friendship.\u201d\n  _Goethe on Winckelmann_.\n\n[Sidenote: _Poem by Goethe_]\n\nSome of Goethe\u2019s poems further illustrate this subject. In the Saki Nameh\nof his West-Oestlichen Divan he has followed the style of a certain class\nof Persian love-songs. The following poem is from a Cupbearer to his\nMaster:\u2014\n\n  \u201cIn the market-place appearing\n    None thy Poet-fame dispute;\n  I too gladly hear thy singing,\n    I too hearken when thou\u2019rt mute.\n\n  Yet I love thee, when thou printest\n    Kisses not to be forgot,\n  Best of all, for words may perish,\n    But a kiss lives on in thought.\n\n  Rhymes on rhymes fair meaning carry,\n    Thoughts to think bring deeper joy;\n  Sing to other folk, but tarry\n    Silent with thy serving-boy.\u201d\n\n[Sidenote: _August von Platen_]\n\nCount August von Platen (born at Ansbach in Bavaria, 1796) was in respect\nof style one of the most finished and perfect of German poets. His nature\n(which was refined and self-controlled) led him from the first to form\nthe most romantic attachments with men. He freely and openly expressed\nhis feelings in his verses; of which a great number are practically\nlove-poems addressed to his friends. They include a series of twenty-six\nsonnets to one of his friends, Karl Theodor German. Of these Raffalovich\nsays (_Uranisme_, Lyons, 1896, p. 351):\u2014\n\n  \u201cThese sonnets to Karl Theodor German are among the most\n  beautiful in German literature. Platen in the sonnet surpasses\n  all the German poets, including even Goethe. In them perfection\n  of form, and poignancy or wealth of emotion are illustrated to\n  perfection. The sentiment is similar to that of the sonnets of\n  Shakespeare (with their personal note), and the form that of the\n  Italian or French sonnet.\u201d\n\n[Sidenote: _Platen\u2019s Sonnets_]\n\nPlaten, however, was unfortunate in his affairs of the heart, and there\nis a refrain of suffering in his poems which comes out characteristically\nin the following sonnet:\u2014\n\n  \u201cSince pain is life and life is only pain,\n    Why he can feel what I have felt before,\n    Who seeing joy sees it again no more\n  The instant he attempts his joy to gain;\n  Who, caught as in a labyrinth unaware,\n    The outlet from it never more can find;\n    Whom love seems only for this end to bind\u2014\n  In order to hand over to Despair;\n\n  Who prays each dizzy lightning-flash to end him,\n    Each star to reel his thread of life away\n  With all the torments which his heart are rending;\n    And envies even the dead their pillow of clay,\n  Where Love no more their foolish brains can steal.\n  He who knows this, knows me, and what I feel.\u201d\n\n[Sidenote: _On the Death of Pindar_]\n\nOne of Platen\u2019s sonnets deals with an incident, referred to in an earlier\npage, namely, the death of the poet Pindar in the theatre, in the arms\nof his young friend Theoxenos:\u2014\n\n  \u201cOh! when I die, would I might fade away\n    Like the pale stars, swiftly and silently,\n    Would that death\u2019s messenger might come to me,\n  As once it came to Pindar\u2014so they say.\n  Not that I would in Life, or in my Verse,\n    With him, the great Incomparable, compare;\n    Only his Death, my friend, I ask to share:\n  But let me now the gracious tale rehearse.\n\n  Long at the play, hearing sweet Harmony,\n    He sat; and wearied out at last, had lain\n  His cheek upon his dear one\u2019s comely knee;\n    Then when it died away\u2014the choral strain\u2014\n  He who thus cushioned him said: Wake and come!\n    But to the Gods above he had gone home.\u201d\n\n[Sidenote: _Wagner and Ludwig II._]\n\nThe correspondence of Richard Wagner discloses the existence of a very\nwarm friendship between him and Ludwig II., the young king of Bavaria.\nLudwig as a young man appears to have been a very charming personality,\ngood looking, engaging and sympathetic; everyone was fond of him.\nYet his tastes led him away from \u201csociety,\u201d into retirement, and the\ncompanionship of Nature and a few chosen friends\u2014often of humble birth.\nAlready at the age of fifteen he had heard Lohengrin, and silently\nvowed to know the composer. One of his first acts when he came to the\nthrone was to send for Wagner; and from the moment of their meeting a\npersonal intimacy sprang up between them, which in due course led to\nthe establishment of the theatre at Bayreuth, and to the liberation of\nWagner\u2019s genius to the world. Though the young king at a later time lost\nhis reason\u2014probably owing to his over-sensitive emotional nature\u2014this\ndoes not detract from the service that he rendered to Music by his\ngenerous attachment. How Wagner viewed the matter may be gathered from\nWagner\u2019s letters.\n\n  \u201cHe, the king, loves me, and with the deep feeling and glow\n  of a first love; he perceives and knows everything about me,\n  and understands me as my own soul. He wants me to stay with\n  him always.... I am to be free and my own master, not his\n  music-conductor\u2014only my very self and his friend.\u201d _Letters to\n  Mme. Eliza Wille_, 4th May, 1864.\n\n  \u201cIt is true that I have my young king who genuinely adores me.\n  You cannot form an idea of our relations. I recall one of the\n  dreams of my youth. I once dreamed that Shakespeare was alive:\n  that I really saw and spoke to him: I can never forget the\n  impression that dream made on me. Then I would have wished to see\n  Beethoven, though he was already dead. Something of the same kind\n  must pass in the mind of this lovable man when with me. He says\n  he can hardly believe that he really possesses me. None can read\n  without astonishment, without enchantment, the letters he writes\n  to me.\u201d _Ibid_, 9th Sept., 1864.\n\n  \u201cI hope now for a long period to gain strength again by quiet\n  work. This is made possible for me by the love of an unimaginably\n  beautiful and thoughtful being: it seems that it _had_ to\n  be even so greatly gifted a man and one so destined for me,\n  as this young King of Bavaria. What he is to me no one can\n  imagine. My guardian! In his love I completely rest and fortify\n  myself towards the completion of my task.\u201d _Letter to his\n  brother-in-law_, 10th Sept., 1865.\n\n[For letters from Ludwig to Wagner see Additions, infra p. 183.]\n\n[Sidenote: _Wagner on Greek Comradeship_]\n\nIn these letters we see chiefly of course the passionate sentiments\nof which Ludwig was capable; but that Wagner fully understood the\nfeeling and appreciated it may be gathered from various passages in his\npublished writings\u2014such as the following, in which he seeks to show how\nthe devotion of comradeship became the chief formative influence of the\nSpartan State:\u2014\n\n  \u201cThis beauteous naked man is the kernel of all Spartanhood; from\n  genuine delight in the beauty of the most perfect human body\u2014that\n  of the male\u2014arose that spirit of comradeship which pervades and\n  shapes the whole economy of the Spartan State. This love of man\n  to man, in its primitive purity, proclaims itself as the noblest\n  and least selfish utterance of man\u2019s sense of beauty, for it\n  teaches man to sink and merge his entire self in the object of\n  his affection;\u201d and again:\u2014\u201cThe higher element of that love of\n  man to man consisted even in this: that it excluded the motive of\n  egoistic physicalism. Nevertheless it not only included a purely\n  spiritual bond of friendship, but this spiritual friendship\n  was the blossom and the crown of the physical friendship. The\n  latter sprang directly from delight in the beauty, aye in the\n  material bodily beauty of the beloved comrade; yet this delight\n  was no egoistic yearning, but a thorough stepping out of self\n  into unreserved sympathy with the comrade\u2019s joy in himself;\n  involuntarily betrayed by his life-glad beauty-prompted bearing.\n  This love, which had its basis in the noblest pleasures of\n  both eye and soul\u2014not like our modern postal correspondence of\n  sober friendship, half business-like, half sentimental\u2014was the\n  Spartan\u2019s only tutoress of youth, the never-ageing instructress\n  alike of boy and man, the ordainer of common feasts and valiant\n  enterprises; nay the inspiring helpmeet on the battlefield. For\n  this it was that knit the fellowship of love into battalions\n  of war, and fore-wrote the tactics of death-daring, in rescue\n  of the imperilled or vengeance for the slaughtered comrade, by\n  the infrangible law of the soul\u2019s most natural necessity.\u201d _The\n  Art-work of the Future_, _trans. by W. A. Ellis_.\n\n[Sidenote: _K. H. Ulrichs_]\n\nWe may close this record of celebrated Germans with the name of K. H.\nUlrichs, a Hanoverian by birth who occupied for a long time an official\nposition in the revenue department at Vienna, and who became well known\nabout 1866 through his writings on the subject of friendship. He gives,\nin his pamphlet _Memnon_, an account of the \u201cstory of his heart\u201d in early\nyears. In an apparently quite natural way, and independently of outer\ninfluences, his thoughts had from the very first been of friends of his\nown sex. At the age of 14, the picture of a Greek hero or god, a statue,\nseen in a book, woke in him the tenderest longings.\n\n  \u201cThis picture (he says), put away from me, as it was, a hundred\n  times, came again a hundred times before the eyes of my soul.\n  But of course for the origin of my special temperament it is in\n  no way responsible. It only woke up what was already slumbering\n  there\u2014a thing which might have been done equally well by\n  something else.\u201d\n\nFrom that time forward the boy worshipped with a kind of romantic\ndevotion elder friends, young men in the prime of early manhood;\nand later still his writings threw a flood of light on the \u201curning\u201d\ntemperament\u2014as he called it\u2014of which he was himself so marked an example.\n\n[Sidenote: _Ulrichs\u2019 Verses_]\n\nSome of Ulrichs\u2019 verses are scattered among his prose writings:\u2014\n\n  _To his friend Eberhard._\n\n  \u201cAnd so farewell! perchance on Earth\n    God\u2019s finger\u2014as \u2019twixt thee and me\u2014\n  Will never make that wonder clear\n    Why thus It drew me unto thee.\u201d\n\n     _Memnon_, _Leipzig_, 1898, p. 104.\n\nAnd this:\u2014\n\n  \u201cIt was the day of our first meeting\u2014\n    That happy day, in Davern\u2019s grove\u2014\n  I felt the Spring wind\u2019s tender greeting,\n    And April touched my heart to love.\n  Thy hand in mine lay kindly mated;\n  Thy gaze held mine quite fascinated\u2014\n    So gracious wast, and fair!\n  Thy glance my life-thread almost severed;\n  My heart for joy and gladness quivered,\n    Nigh more than it could bear.\n\n  There in the grove at evening\u2019s hour\n    The breeze thro\u2019 budding twigs hath ranged,\n  And lips have learned to meet each other,\n    And kisses mute exchanged.\u201d\n\n                               _Memnon_, p. 23.\n\n[Sidenote: _Byron\u2019s Letters_]\n\nTo return to England. With the beginning of the 19th century we find two\ngreat poets, Byron and Shelley, both interested in and even writing in a\nromantic strain on the subject in question.\n\nByron\u2019s attachment, when at Cambridge, to Eddleston the chorister, a\nyouth two years younger than himself, is well known. In a youthful letter\nto Miss Pigot he, Byron, speaks of it in enthusiastic terms:\n\n                             \u201cTrin. Coll., Camb., _July_ 5th, 1807.\n\n  \u201cI rejoice to hear you are interested in my prot\u00e9g\u00e9; he has\n  been my _almost constant_ associate since October, 1805, when\n  I entered Trinity College. His _voice_ first attracted my\n  attention, his _countenance_ fixed it, and his _manners_ attached\n  me to him for ever. He departs for a mercantile house in town in\n  October, and we shall probably not meet till the expiration of my\n  minority, when I shall leave to his decision either entering as\n  a partner through my interest or residing with me altogether. Of\n  course he would in his present frame of mind prefer the latter,\n  but he may alter his opinion previous to that period; however he\n  shall have his choice. I certainly love him more than any human\n  being, and neither time nor distance have had the least effect\n  on my (in general) changeable disposition. In short we shall\n  put Lady E. Butler and Miss Ponsonby to the blush, Pylades and\n  Orestes out of countenance, and want nothing but a catastrophe\n  like Nisus and Euryalus to give Jonathan and David the \u2018go by.\u2019\n  He certainly is more attached to _me_ than even I am in return.\n  During the whole of my residence at Cambridge we met every day,\n  summer and winter, without passing _one_ tiresome moment, and\n  separated each time with increasing reluctance.\u201d\n\n[Sidenote: _The Adieu_]\n\nEddleston gave Byron a cornelian (brooch-pin) which Byron prized much,\nand is said to have kept all his life. He probably refers to it, and to\nthe inequality of condition between him and Eddleston, in the following\nstanza from his poem, _The Adieu_, written about this time:\u2014\n\n  \u201cAnd thou, my friend, whose gentle love\n    Yet thrills my bosom\u2019s chords,\n  How much thy friendship was above\n    Description\u2019s power of words!\n  Still near my breast thy gift I wear\n  Which sparkled once with Feeling\u2019s tear,\n    Of Love, the pure, the sacred gem;\n  Our souls were equal, and our lot\n  In that dear moment quite forgot;\n    Let pride alone condemn.\u201d\n\nThe Lady Eleanor Butler and Miss Sarah Ponsonby mentioned in the above\nletter were at that time living at Llangollen, in Wales, and were known\nas the \u201cLadies of Llangollen,\u201d their romantic attachment to each other\nhaving already become proverbial. When Miss Ponsonby was seventeen, and\nLady E. Butler some twenty years older, they had run away from their\nrespective and respectable homes in Ireland, and taking a cottage at\nLlangollen lived there, inseparable companions, for the rest of their\nlives. Letters and diaries of contemporary celebrities mention their\nromantic devotion. (The Duke of Wellington was among their visitors.)\nLady Eleanor died in 1829, at the age of ninety; and Miss Ponsonby only\nsurvived her \u201cbeloved one\u201d (as she always called her) by two years.\n\n[Sidenote: _Byron\u2019s Nisus and Euryalus_]\n\nAs to the allusion to Nisus and Euryalus, Byron\u2019s paraphrase of the\nepisode (from the 9th book of Virgil\u2019s \u00c6neid) serves to show his interest\nin it:\u2014\n\n  \u201cNisus, the guardian of the portal, stood,\n  Eager to gild his arms with hostile blood;\n  Well-skilled in fight the quivering lance to wield,\n  Or pour his arrows thro\u2019 the embattled field:\n  From Ida torn, he left his Sylvan cave,\n  And sought a foreign home, a distant grave.\n    To watch the movements of the Daunian host,\n  With him Euryalus sustains the post;\n  No lovelier mien adorn\u2019d the ranks of Troy,\n  And beardless bloom yet graced the gallant boy;\n  Tho\u2019 few the seasons of his youthful life,\n  As yet a novice in the martial strife,\n  \u2019Twas his, with beauty, valour\u2019s gifts to share\u2014\n  A soul heroic, as his form was fair.\n    These burn with one pure flame of generous love;\n  In peace, in war, united still they move;\n  Friendship and glory form their joint reward;\n  And now combined they hold their nightly guard.\u201d\n\n  [The two then carry out a daring raid on the enemy, in which\n  Euryalus is slain. Nisus, coming to his rescue is\u2014after\n  performing prodigies of valor\u2014slain too.]\n\n  \u201cThus Nisus all his fond affection proved\u2014\n  Dying, revenged the fate of him he loved;\n  Then on his bosom sought his wonted place,\n  And death was heavenly in his friend\u2019s embrace!\n    Celestial pair! if aught my verse can claim,\n  Wafted on Time\u2019s broad pinion, yours is fame!\n  Ages on ages shall your fate admire,\n  No future day shall see your names expire,\n  While stands the Capitol, immortal dome!\n  And vanquished millions hail their empress, Rome!\u201d\n\n[Sidenote: _T. Moore on Byron_]\n\nByron\u2019s friendships, in fact, with young men were so marked that Moore in\nhis _Life and Letters of Lord Byron_ seems to have felt it necessary to\nmention and, to some extent, to explain them:\u2014\n\n  \u201cDuring his stay in Greece (in 1810) we find him forming one\n  of those extraordinary friendships\u2014if attachment to persons so\n  inferior to himself can be called by that name\u2014of which I have\n  already mentioned two or three instances in his younger days,\n  and in which the pride of being a protector and the pleasure\n  of exciting gratitude seem to have contributed to his mind the\n  chief, pervading charm. The person whom he now adopted in this\n  manner, and from similar feelings to those which had inspired his\n  early attachments to the cottage boy near Newstead and the young\n  chorister at Cambridge, was a Greek youth, named Nicolo Giraud,\n  the son, I believe, of a widow lady in whose house the artist\n  Lusieri lodged. In this young man he seems to have taken the most\n  lively and even brotherly interest.\u201d\n\n[Sidenote: _Shelley on Friendship_]\n\nShelley, in his fragmentary _Essay on Friendship_\u2014stated by his friend\nHogg to have been written \u201cnot long before his death\u201d\u2014says:\u2014\n\n  \u201cI remember forming an attachment of this kind at school. I\n  cannot recall to my memory the precise epoch at which this took\n  place; but I imagine it must have been at the age of eleven or\n  twelve. The object of these sentiments was a boy about my own\n  age, of a character eminently generous, brave and gentle, and\n  the elements of human feeling seemed to have been, from his\n  birth, genially compounded within him. There was a delicacy\n  and a simplicity in his manners, inexpressibly attractive. It\n  has never been my fortune to meet with him since my schoolboy\n  days; but either I confound my present recollections with the\n  delusions of past feelings, or he is now a source of honour and\n  utility to everyone around him. The tones of his voice were so\n  soft and winning, that every word pierced into my heart; and\n  their pathos was so deep that in listening to him the tears have\n  involuntarily gushed from my eyes. Such was the being for whom I\n  first experienced the sacred sentiments of friendship.\u201d\n\nIt may be noted that Hogg takes the reference as to himself!\n\n[Sidenote: _Leigh Hunt on School-life_]\n\nWith this passage we may compare the following from Leigh Hunt:\u2014\n\n  \u201cIf I had reaped no other benefit from Christ Hospital, the\n  school would be ever dear to me from the recollection of the\n  friendships I formed in it, and of the first heavenly taste it\n  gave me of that most spiritual of the affections.... If ever\n  I tasted a disembodied transport on earth, it was in those\n  friendships which I entertained at school, before I dreamt of\n  any maturer feeling. I shall never forget the impression it made\n  on me. I loved my friend for his gentleness, his candour, his\n  truth, his good repute, his freedom even from my own livelier\n  manner, his calm and reasonable kindness. It was not any\n  particular talent that attracted me to him, or anything striking\n  whatsoever. I should say, in one word, it was his goodness. I\n  doubt whether he ever had a conception of a tithe of the regard\n  and respect I entertained for him; and I smile to think of the\n  perplexity (though he never showed it) which he probably felt\n  sometimes at my enthusiastic expressions; for I thought him a\n  kind of angel. It is no exaggeration to say, that, take away the\n  unspiritual part of it\u2014the genius and the knowledge\u2014and there is\n  no height of conceit indulged in by the most romantic character\n  in Shakespeare, which surpassed what I felt towards the merits\n  I ascribed to him, and the delight which I took in his society.\n  With the other boys I played antics, and rioted in fantastic\n  jests; but in his society, or whenever I thought of him, I fell\n  into a kind of Sabbath state of bliss; and I am sure I could have\n  died for him.\n\n  \u201cI experienced this delightful affection towards three successive\n  schoolfellows, till two of them had for some time gone out into\n  the world and forgotten me; but it grew less with each, and in\n  more than one instance became rivalled by a new set of emotions,\n  especially in regard to the last, for I fell in love with his\n  sister\u2014at least, I thought so. But on the occurrence of her\n  death, not long after, I was startled at finding myself assume\n  an air of greater sorrow than I felt, and at being willing to\n  be relieved by the sight of the first pretty face that turned\n  towards me.... My friend, who died himself not long after his\n  quitting the University, was of a German family in the service of\n  the court, very refined and musical.\u201d _Autobiography of Leigh\n  Hunt_, _Smith and Elder_, 1870, p. 75.\n\n[Sidenote: _Lord Beaconsfield\u2019s \u201cConingsby\u201d_]\n\nOn this subject of boy-friendships and their intensity Lord Beaconsfield\nhas, in _Coningsby_, a quite romantic passage, which notwithstanding\nits sentimental setting may be worth quoting; because, after all, it\nsignalises an often-forgotten or unconsidered aspect of school-life:\u2014\n\n  \u201cAt school, friendship is a passion. It entrances the being;\n  it tears the soul. All loves of after-life can never bring its\n  rapture, or its wretchedness; no bliss so absorbing, no pangs of\n  jealousy or despair so crushing and so keen! What tenderness and\n  what devotion; what illimitable confidence, infinite revelations\n  of inmost thoughts; what ecstatic present and romantic future;\n  what bitter estrangements and what melting reconciliations;\n  what scenes of wild recrimination, agitating explanations,\n  passionate correspondence; what insane sensitiveness, and what\n  frantic sensibility; what earthquakes of the heart and whirlwinds\n  of the soul are confined in that simple phrase, a schoolboy\u2019s\n  friendship!\u201d\n\n[Sidenote: _Tennyson\u2019s \u201cIn Memoriam\u201d_]\n\nAlfred Tennyson, in his great poem _In Memoriam_, published about the\nmiddle of the 19th century, gives superb expression to his love for his\nlost friend, Arthur Hallam. Reserved, dignified, in sustained meditation\nand tender sentiment, yet half revealing here and there a more passionate\nfeeling; expressing in simplest words the most difficult and elusive\nthoughts (_e.g._, Cantos 128 and 129), as well as the most intimate and\nsacred moods of the soul; it is indeed a great work of art. Naturally,\nbeing such, it was roundly abused by the critics on its first appearance.\nThe _Times_ solemnly rebuked its language as unfitted for any but amatory\ntenderness, and because young Hallam was a barrister spent much wit upon\nthe poet\u2019s \u201cAmaryllis of the Chancery bar.\u201d Tennyson himself, speaking of\n_In Memoriam_, mentioned (see _Memoir_ by his son, p. 800) \u201cthe number of\nshameful letters of abuse he had received about it!\u201d\n\n  CANTO XIII.\n\n  \u201cTears of the widower, when he sees,\n    A late-lost form that sleep reveals,\n    And moves his doubtful arms, and feels\n  Her place is empty, fall like these;\n\n  Which weep a loss for ever new,\n    A void where heart on heart reposed;\n    And, where warm hands have prest and closed,\n  Silence, till I be silent too.\n\n  Which weep the comrade of my choice,\n    An awful thought, a life removed,\n    The human-hearted man I loved,\n  A spirit, not a breathing voice.\n\n  Come Time, and teach me, many years,\n    I do not suffer in a dream;\n    For now so strange do these things seem,\n  Mine eyes have leisure for their tears;\n\n  My fancies time to rise on wing,\n    And glance about the approaching sails,\n    As tho\u2019 they brought but merchant\u2019s bales,\n  And not the burden that they bring.\u201d\n\n  CANTO XVIII.\n\n  \u201c\u2019Tis well, \u2019tis something, we may stand\n      Where he in English earth is laid,\n    And from his ashes may be made\n  The violet of his native land.\n\n  \u2019Tis little; but it looks in truth\n    As if the quiet bones were blest\n    Among familiar names to rest\n  And in the places of his youth.\n\n  Come then, pure hands, and bear the head\n    That sleeps, or wears the mask of sleep,\n    And come, whatever loves to weep,\n  And hear the ritual of the dead.\n\n  Ah yet, ev\u2019n yet, if this might be,\n    I, falling on his faithful heart,\n    Would breathing thro\u2019 his lips impart\n  The life that almost dies in me:\n\n  That dies not, but endures with pain,\n    And slowly forms the firmer mind,\n    Treasuring the look it cannot find,\n  The words that are not heard again.\u201d\n\n  CANTO LIX.\n\n  \u201cIf, in thy second state sublime,\n      Thy ransom\u2019d reason change replies\n    With all the circle of the wise,\n  The perfect flower of human time;\n\n  And if thou cast thine eyes below,\n    How dimly character\u2019d and slight,\n    How dwarf\u2019d a growth of cold and night,\n  How blanch\u2019d with darkness must I grow!\n\n  Yet turn thee to the doubtful shore,\n    Where thy first form was made a man;\n    I loved thee, Spirit, and love, nor can\n  The soul of Shakspeare love thee more.\u201d\n\n  CANTO CXXVII.\n\n  \u201cDear friend, far off, my lost desire,\n      So far, so near, in woe or weal;\n    O loved the most when most I feel\n  There is a lower and a higher;\n\n  Known and unknown, human, divine!\n    Sweet human hand and lips and eye,\n    Dear heavenly friend that canst not die,\n  Mine, mine, for ever, ever, mine!\n\n  Strange friend, past, present and to be;\n    Loved deeplier, darklier understood;\n    Behold I dream a dream of good\n  And mingle all the world with thee.\u201d\n\n  CANTO CXXVIII.\n\n  \u201cThy voice is on the rolling air;\n    I hear thee where the waters run;\n    Thou standest in the rising sun,\n  And in the setting thou art fair.\n\n  What art thou then? I cannot guess;\n    But tho\u2019 I seem in star and flower\n    To feel thee some diffusive power,\n  I do not therefore love thee less:\n\n  My love involves the love before;\n    My love is vaster passion now;\n    Tho\u2019 mixed with God and Nature thou,\n  I seem to love thee more and more.\n\n  Far off thou art, but ever nigh;\n    I have thee still, and I rejoice;\n    I prosper, circled with thy voice;\n  I shall not lose thee tho\u2019 I die.\u201d\n\n[Sidenote: _Browning\u2019s \u201cMay and Death\u201d_]\n\nFollowing is a little poem by Robert Browning entitled _May and Death_,\nwhich may well be placed near the stanzas of _In Memoriam_:\u2014\n\n  \u201cI wish that when you died last May,\n    Charles, there had died along with you\n  Three parts of Spring\u2019s delightful things;\n    Ay, and for me the fourth part too.\n\n  A foolish thought, and worse, perhaps!\n    There must be many a pair of friends\n  Who arm-in-arm deserve the warm\n    Moon-births and the long evening-ends.\n\n  So, for their sake, be May still May!\n    Let their new time, as mine of old,\n  Do all it did for me; I bid\n    Sweet sights and sounds throng manifold.\n\n  Only one little sight, one plant\n    Woods have in May, that starts up green\n  Save a sole streak which, so to speak,\n    Is Spring\u2019s blood, spilt its leaves between\u2014\n\n  That, they might spare; a certain wood\n    Might miss the plant; their loss were small;\n  But I\u2014whene\u2019er the leaf grows there\u2014\n    It\u2019s drop comes from my heart, that\u2019s all.\u201d\n\n[Sidenote: _Ralph Waldo Emerson_]\n\nBetween Browning and Whitman we may insert a few lines from R. W.\nEmerson:\u2014\n\n  \u201cThe only way to have a friend is to be one.... In the last\n  analysis love is only the reflection of a man\u2019s own worthiness\n  from other men. Men have sometimes exchanged names with their\n  friends, as if they would signify that in their friend each loved\n  his own soul.\n\n  \u201cThe higher the style we demand of friendship, of course the less\n  easy to establish it with flesh and blood.... Friends, such as we\n  desire, are dreams and fables. But a sublime hope cheers ever the\n  faithful heart, that elsewhere, in other regions of the universal\n  power, souls are now acting, enduring, and daring, which can love\n  us, and which we can love.\u201d _Essay on Friendship._\n\n[Sidenote: _Henry D. Thoreau_]\n\nThese also from Henry D. Thoreau:\u2014\n\n  \u201cNo word is oftener on the lips of men than Friendship, and\n  indeed no thought is more familiar to their aspirations. All men\n  are dreaming of it, and its drama, which is always a tragedy, is\n  enacted daily. It is the secret of the universe. You may thread\n  the town, you may wander the country, and none shall ever speak\n  of it, yet thought is everywhere busy about it, and the idea of\n  what is possible in this respect affects our behaviour towards\n  all new men and women, and a great many old ones. Nevertheless\n  I can remember only two or three essays on this subject in all\n  literature.... To say that a man is your friend, means commonly\n  no more than this, that he is not your enemy. Most contemplate\n  only what would be the accidental and trifling advantages of\n  friendship, as that the friend can assist in time of need, by his\n  substance, or his influence, or his counsel; but he who foresees\n  such advantages in this relation proves himself blind to its\n  real advantage, or indeed wholly inexperienced in the relation\n  itself.... What is commonly called Friendship is only a little\n  more honour among rogues. But sometimes we are said to _love_\n  another, that is, to stand in a true relation to him, so that we\n  give the best to, and receive the best from, him. Between whom\n  there is hearty truth there is love; and in proportion to our\n  truthfulness and confidence in one another our lives are divine\n  and miraculous, and answer to our ideal. There are passages of\n  affection in our intercourse with mortal men and women, such as\n  no prophecy had taught us to expect, which transcend our earthly\n  life, and anticipate heaven for us.\u201d _From On the Concord River._\n\n[Sidenote: _Walt Whitman_]\n\nI conclude this collection with a few quotations from Whitman, for whom\n\u201cthe love of comrades\u201d perhaps stands as the most intimate part of his\nmessage to the world\u2014\u201cHere the frailest leaves of me and yet my strongest\nlasting.\u201d Whitman, by his great power, originality and initiative,\nas well as by his deep insight and wide vision, is in many ways the\ninaugurator of a new era to mankind; and it is especially interesting to\nfind that this idea of comradeship, and of its establishment as a _social\ninstitution_, plays so important a part with him. We have seen that in\nthe Greek age, and more or less generally in the ancient and pagan world,\ncomradeship was an institution; we have seen that in Christian and modern\ntimes, though existent, it was socially denied and ignored, and indeed\nto a great extent fell under a kind of ban; and now Whitman\u2019s attitude\ntowards it suggests to us that it really is destined to pass into its\nthird stage, to arise again, and become a recognised factor of modern\nlife, and even in a more extended and perfect form than at first.[9]\n\n  \u201cIt is to the development, identification, and general prevalence\n  of that fervid comradeship (the adhesive love, at least rivaling\n  the amative love hitherto possessing imaginative literature, if\n  not going beyond it), that I look for the counterbalance and\n  offset of our materialistic and vulgar American Democracy, and\n  for the spiritualisation thereof. Many will say it is a dream,\n  and will not follow my inferences; but I confidently expect\n  a time when there will be seen, running like a half-hid warp\n  through all the myriad audible and visible worldly interests\n  of America, threads of manly friendship, fond and loving, pure\n  and sweet, strong and lifelong, carried to degrees hitherto\n  unknown\u2014not only giving tone to individual character, and making\n  it unprecedently emotional, muscular, heroic, and refined, but\n  having deepest relations to general politics. I say Democracy\n  infers such loving comradeship, as its most inevitable twin or\n  counterpart, without which it will be incomplete, in vain, and\n  incapable of perpetuating itself.\u201d _Democratic Vistas, note._\n\n[Sidenote: _\u201cLeaves of Grass\u201d_]\n\nThe three following poems are taken from _Leaves of Grass_:\u2014\n\n  \u201cRecorders ages hence,\n  Come, I will take you down underneath this impassive exterior, I will\n      tell you what to say of me,\n  Publish my name and hang up my picture as that of the tenderest lover,\n  The friend the lover\u2019s portrait, of whom his friend his lover was\n      fondest,\n  Who was not proud of his songs, but of the measureless ocean of love\n      within him, and freely pour\u2019d it forth,\n  Who often walk\u2019d lonesome walks thinking of his dear friends, his\n      lovers,\n  Who pensive away from one he lov\u2019d often lay sleepless and dissatisfied\n      at night,\n  Who knew too well the sick, sick dread lest the one he lov\u2019d might\n      secretly be indifferent to him,\n  Whose happiest days were far away through fields, in woods, on hills,\n      he and another wandering hand in hand, they twain apart from other\n      men,\n  Who oft as he saunter\u2019d the streets curv\u2019d with his arm the shoulder\n      of his friend, while the arm of his friend rested upon him also.\u201d\n\n                            _Leaves of Grass_, 1891-2 edn., p. 102.\n\n  \u201cWhen I heard at the close of the day how my name had been receiv\u2019d with\n      plaudits in the capital, still it was not a happy night for me that\n      follow\u2019d,\n  And else when I carous\u2019d, or when my plans were accomplish\u2019d, still I\n      was not happy,\n  But the day when I rose at dawn from the bed of perfect health,\n      refresh\u2019d, singing, inhaling the ripe breath of autumn,\n  When I saw the full moon in the west grow pale and disappear in the\n      morning light,\n  When I wander\u2019d alone over the beach, and undressing bathed, laughing\n      with the cool waters, and saw the sun rise,\n  And when I thought how my dear friend my lover was on his way coming,\n      O then I was happy,\n  O then each breath tasted sweeter, and all that day my food nourish\u2019d\n      me more, and the beautiful day pass\u2019d well,\n  And the next came with equal joy, and with the next at evening came my\n      friend,\n  And that night while all was still I heard the waters roll slowly\n      continuously up the shores,\n  I heard the hissing rustle of the liquid and sands as directed to me\n      whispering to congratulate me,\n  For the one I love most lay sleeping by me under the same cover in the\n      cool night,\n  In the stillness in the autumn moonbeams his face was inclined toward me,\n  And his arm lay lightly around my breast\u2014and that night I was happy.\u201d\n\n                                                    _Ibid_, p. 103.\n\n  \u201cI hear it was charged against me that I sought to destroy institutions,\n  But really I am neither for nor against institutions,\n  (What indeed have I in common with them? or what with the destruction of\n      them?)\n  Only I will establish in the Mannahatta and in every city of these States\n      inland and seaboard,\n  And in the fields and woods, and above every keel little or large that\n      dents the water,\n  Without edifices or rules or trustees or any argument,\n  The institution of the dear love of comrades.\u201d\n\n                                                    _Ibid_, p. 107.\n\n\n\n\n_Additions_\n\n[1906]\n\n\n_Greek Times_\n\n[Sidenote: _Aristotle_]\n\nAristotle (Ethics bk. viii.) says:\n\n  \u201cFriendship is a thing most necessary to life, since without\n  friends no one would choose to live, though possessed of all\n  other advantages.\u201d... \u201cSince then his own life is, to a good man,\n  a thing naturally sweet and ultimately desirable, for a similar\n  reason is the life of his friend agreeable to him, and delightful\n  merely on its own account, and without reference to any object\n  beyond it; and to live without friends is to be destitute of\n  a good, unconditioned, absolute, and in itself desirable; and\n  therefore to be deprived of one of the most solid and most\n  substantial of all enjoyments.\u201d\n\n  \u201cBeing asked \u2018What is Friendship?\u2019 Aristotle replied \u2018One soul in\n  two bodies.\u2019\u201d _Diog. Laertius._\n\n[Sidenote: _Epaminondas and Pelopidas_]\n\nEpaminondas and Pelopidas, the Theban statesmen and generals, were\ncelebrated for their devotion to each other. In a battle (B.C. 385)\nagainst the Arcadians, Epaminondas is said to have saved his friend\u2019s\nlife. Plutarch in his Life of Pelopidas relates of them:\u2014\n\n  \u201cEpaminondas and he were both born with the same dispositions to\n  all kinds of virtues, but Pelopidas took more pleasure in the\n  exercises of the body, and Epaminondas in the improvements of\n  the mind; so that they spent all their leisure time, the one in\n  hunting, and the palestra, the other in learned conversation, and\n  the study of philosophy. But of all the famous actions for which\n  they are so much celebrated, the judicious part of mankind reckon\n  none so great and glorious as that strict friendship which they\n  inviolably preserved through the whole course of their lives, in\n  all the high posts they held, both military and civil.... For\n  being both in that battle, near one another in the infantry, and\n  fighting against the Arcadians, that wing of the Laced\u00e6monians\n  in which they were, gave way and was broken; which Pelopidas and\n  Epaminondas perceiving, they joined their shields, and keeping\n  close together, bravely repulsed all that attacked them, till at\n  last Pelopidas, after receiving seven large wounds, fell upon a\n  heap of friends and enemies that lay dead together. Epaminondas,\n  though he believed him slain, advanced before him to defend his\n  body and arms, and for a long time maintained his ground against\n  great numbers of the Arcadians, being resolved to die rather\n  than desert his companion and leave him in the enemy\u2019s power;\n  but being wounded in his breast by a spear, and in his arm by a\n  sword, he was quite disabled and ready to fall, when Agesipolis,\n  king of the Spartans, came from the other wing to his relief, and\n  beyond all expectation saved both their lives.\u201d\n\n[Sidenote: _Polemon and Krates_]\n\nPolemon and Krates were followers of Plato in philosophy, and in their\ntime (about 300 B.C.) leaders of the Platonic School. They were,\naccording to Hesychius, devoted friends:\n\n  \u201cKrates and Polemon loved each other so well that they not only\n  were occupied in life with the same work, but they almost drew\n  breath simultaneously; and in death they shared the same grave.\n  On account of which, Archesilaus, who visited them in company\n  with Theophrastus (a pupil of Aristotle), spoke of them as gods,\n  or survivors from the Golden Age.\u201d\n\n                                                    _Hesychius_ xl.\n\n[Sidenote: _Alexander and Heph\u00e6stion_]\n\nAlexander, the great World-Conqueror, was born B.C. 356, and was King of\nMacedonia B.C. 336-323. His great favorite was Heph\u00e6stion, who had been\nbrought up and educated with him.\n\n  \u201cWhen Heph\u00e6stion died at Ecbatana (in 324) Alexander placed his\n  weapons upon the funeral pyre, with gold and silver for the dead\n  man, and a robe\u2014which last, among the Persians is a symbol of\n  great honour. He shore off his own hair, as in Homeric grief,\n  and behaved like the Achilles of Homer. Indeed he acted more\n  violently and passionately than the latter, for he caused the\n  towers and strongholds of Ecbatana to be demolished all round. As\n  long as he only dedicated his own hair, he was behaving, I think,\n  like a Greek; but when he laid hands on the very walls, Alexander\n  was already showing his grief in foreign fashion. Even in his\n  clothing he departed from ordinary custom, and gave himself up to\n  his mood, his love, and his tears.\u201d\n\n                                 _Aelian\u2019s Varia Historia_, vii, 8.\n\n\n_Persian Poetry_\n\n[Sidenote: _From Sadi\u2019s Rose-Garden_]\n\nVon Kupffer, in his Anthology, _Lieblingminne und Freundes liebe in der\nWeltliteratur_, gives the following three poems from Sadi and Hafiz:\u2014\n\n  \u201cA youth there was of golden heart and nature,\n  Who loved a friend, his like in every feature;\n  Once, as upon the ocean sailed the pair,\n  They chanced into a whirlpool unaware.\n  A fisherman made haste the first to save,\n  Ere his young life should meet a watery grave;\n  But crying from the raging surf, he said:\n  \u2018Leave me, and seize my comrade\u2019s hand instead.\u2019\n  E\u2019en as he spoke the mortal swoon o\u2019ertook him,\n  With that last utterance life and sense forsook him.\n\n  Learn not love\u2019s temper from that shallow pate\n  Who in the hour of fear forsakes his mate;\n  True friends will ever act like him above\n  (Trust one who is experienced in love);\n  For Sadi knows full well the lover\u2019s part,\n  And Bagdad understands the Arab heart.\n  More than all else thy loved one shalt thou prize,\n  Else is the whole world hidden from thine eyes.\u201d\n\n[Sidenote: _From Sadi\u2019s Pleasure Garden_]\n\n  \u201cLov\u2019st thou a being formed of dust like thee\u2014\n  Peace and contentment from thy heart shall flee;\n  Waking, fair limbs and features shall torment thee;\n  Sleeping, thy love in dreams shall hold and haunt thee.\n  Under his feet thy head is bowed to earth;\n  Compared with him the world\u2019s a paltry crust;\n  If to thy loved one gold is nothing worth,\n  Why, then to thee is gold no more than dust.\n    Hardly a word for others canst thou find,\n  For no room\u2019s left for others in thy mind.\u201d\n\n[Sidenote: _Hafiz to his Friend_]\n\n  \u201cDear Friend, since thou hast passed the whole\n  Of one sweet night, till dawn, with me,\n  I were scarce mortal, could I spend\n  Another hour apart from thee.\n  The fear of death, for all of time\n  Hath left me since my soul partook\n  The water of true Life, that wells\n  In sweet abundance from thy brook.\u201d\n\n\n_Renaissance_\n\n[Sidenote: _Beaumont and Fletcher_]\n\nBeaumont and Fletcher are two names which time and immortal friendship\nhave sealed in one. Francis Beaumont was son of a judge, and John\nFletcher, who was some four or five years the elder of the two, son of\na bishop. The one went to Oxford, the other to Cambridge. Both took to\nwriting at an early age; they probably met at the Mermaid Tavern, about\nthe year 1604, and a friendship sprang up between them of the closest\ncharacter. \u201cThe intimacy which now commenced was one of singular warmth\neven for that romantic age.\u201d (Chambers\u2019 Biog. Dict.) For many years they\nlived in the same house as bachelors, writing plays together, and sharing\neverything in common. Then in 1613 Beaumont married, but died in 1616.\nFletcher lived on unmarried, till 1625, when he died of the plague.\n\nJ. St. L. Strachey, in his introduction to the works of Beaumont and\nFletcher in the Mermaid Series, says:\u2014\n\n  \u201cIn the whole range of English literature, search it from\n  Chaucer till to-day, there is no figure more fascinating or more\n  worthy of attention than \u2018the mysterious double personallity\u2019 of\n  Beaumont and Fletcher. Whether we bow to the sentiment of the\n  first Editor, who, though he knew the secret of the poets, yet\n  since never parted while they lived\u2019 conceived it not equitable\n  to \u2018separate their ashes,\u2019 and so refuse to think of them apart;\n  whether we adopt the legendary union of the comrade-poets who\n  dwelt on the Bank-side, who lived and worked together, their\n  thoughts no less in common than the cloak and bed o\u2019er which\n  tradition has grown fond; whether we think of them as two minds\n  so married that to divorce or disunite them were a sacrilegious\n  deed; or whether we yield to the subtler influences of the\n  critical fancy, and delight to discover and explore each from its\n  source, the twin fountains of inspiration that feed the majestic\n  stream of song that flows through \u2018The Lost Aspatia\u2019s\u2019 tragedy,\n  etc. ... whether we treat the poets as a mystery to which love\n  and sympathy are the initiation, or as a problem for the tests\n  and reagents of critical analysis to solve, the double name of\n  Beaumont and Fletcher will ever strike the fancy and excite the\n  imagination as does no other name in the annals of English song.\u201d\n\nGeorge Varley, in his Introduction to the works of B. and F. (London, E.\nMoxon, 1839) says:\u2014\n\n  \u201cThe story of their common life, which scandalises some\n  biographers, contains much that is agreeable to me, as offering a\n  picture of perfect union whose heartiness excuses its homeliness\n  ... but when critics would explain away the community of cloak\n  and clothes by accident or slander, methinks their fastidiousness\n  exceeds their good feeling.\u201d\n\n[Sidenote: _Sweet Fletcher\u2019s Brain_]\n\nBeaumont was a man of great personal beauty and charm. Ben Jonson was\nmuch attracted to him. Fletcher delighted to do him honour and to put his\nname first on their title page; though it is probable that Beaumont\u2019s\nshare in the plays was the lesser one. See following verses by Sir Aston\nCokaine in the 1st Collection of their works, published 1647:\u2014\n\n  \u201cIn the large book of playes you late did print,\n  In Beaumont and in Fletcher\u2019s name, why in\u2019t\n  Did you not justice? Give to each his due?\n  For Beaumont of those many writ in few,\n  And Massinger in other few; the main\n  Being sole issues of sweet Fletcher\u2019s brain.\n  But how came I, you ask, so much to know?\n  Fletcher\u2019s chief bosome-friend inform\u2019d me so.\u201d\n\n[Sidenote: _Fletcher\u2019s lament for his Friend_]\n\nThe following lines were written by Fletcher on the death of Beaumont:\u2014\n\n  \u201cCome, sorrow, come! bring all thy cries,\n  All thy laments, and all thy weeping eyes!\n  Burn out, you living monuments of woe!\n  Sad, sullen griefs, now rise and overflow!\n          Virtue is dead;\n          Oh! cruel fate!\n          All youth is fled;\n          All our laments too late.\n  Oh, noble youth, to thy ne\u2019er dying name,\n  Oh, happy youth, to thy still growing fame,\n  To thy long peace in earth, this sacred knell\n  Our last loves ring\u2014farewell, farewell, farewell!\n  Go, happy soul, to thy eternal birth!\n  And press his body lightly, gentle Earth.\u201d\n\n[Sidenote: _An Epitaph_]\n\nAnd among the poems attributed to Francis Beaumont is one generally\nsupposed to be addressed to Fletcher, and speaking of an alliance hidden\nfrom the world\u2014of which the last five lines run:\u2014\n\n  \u201cIf when I die, physicians doubt\n  What caused my death, and these to view\n  Of all their judgments, which was true,\n  Rip up my heart; O, then I fear\n  The world will see thy picture there.\u201d\n\n\u2014though it is perhaps more probable that it was addressed to Beaumont by\nFletcher, and has accidentally found place among the former\u2019s writings.\n\nIn the _Maids Tragedy_ by B. and F., (Act I. Scene i.) we have Melantius\nspeaking about his companion Amintor, a young nobleman:\u2014\n\n  \u201cAll joys upon him! for he is my friend.\n  Wonder not that I call a man so young my friend:\n  His worth is great; radiant he is, and temperate;\n  And one that never thinks his life his own,\n  If his friend need it.\u201d\n\n[Sidenote: _Vauvenargues on De Seytres_]\n\nThe devotion of Vauvenargues to his friend De Seytres is immortalized by\nthe _\u00e9loge_ he wrote on the occasion of the latter\u2019s death. V., a youth\nof noble family, born in S. France in 1715, entered military service and\nthe regiment of the King at an early age. He seems to have been a gentle,\nwise character, much beloved by his comrades. During the French invasion\nof Bohemia, in 1741, when he was about 26, he met Hippolyte de Seytres,\nwho belonged to the same regiment, and who was only 18 years of age. A\nwarm friendship sprang up between the two, but lasted for a brief time\nonly. De Seytres died during the privations of the terrible Siege of\nPrague in 1742. Vauvenargues escaped, but with the loss of his health, as\nwell as of his friend. He took to literature, and wrote some philosophic\nworks, and became correspondent and friend of Voltaire, but died in\n1747 at the early age of 32. In his _\u00e9loge_ he speaks of his friend as\nfollows:\u2014\n\n  \u201cBy nature full of grace, his movements natural, his manners\n  frank, his features noble and grave, his expression sweet and\n  penetrating; one could not look upon him with indifference. From\n  the first his loveable exterior won all hearts in his favour, and\n  whoever was in the position to know his character could not but\n  admire the beauty of his disposition. Never did he despise or\n  envy or hate anyone. He understood all the passions and opinions,\n  even the most singular, that the world blames. They did not\n  surprise him; he penetrated their cause, and found in his own\n  reflexions the means of explaining them.\u201d\n\n  \u201cAnd so Hippolyte,\u201d he continues, \u201cI was destined to be the\n  survivor in our friendship\u2014just when I was hoping that it would\n  mitigate all the sufferings and ennui of my life even to my\n  latest breath. At the moment when my heart, full of security,\n  placed blind confidence in thy strength and youth, and abandoned\n  itself to gladness\u2014O Misery! in that moment a mighty hand was\n  extinguishing the sources of life in thy blood. Death was\n  creeping into thy heart, and harbouring in thy bosom!... O pardon\n  me once more; for never canst thou have doubted the depth of my\n  attachment. I loved thee before I was able to know thee. I have\n  never loved but thee ... I was ignorant of thy very name and\n  life, but my heart adored thee, spoke with thee, saw thee and\n  sought thee in solitude. Thou knewest me but for a moment; and\n  when we did become acquainted, already a thousand times had I\n  paid homage in secret to thy virtues.... Shade worthy of heaven,\n  whither hast thou fled! Do my sighs reach thee? I tremble\u2014O abyss\n  profound, O woe, O death, O grave! Dark veil and viewless night,\n  and mystery of Eternity!\u201d\n\n(It is said that Vauvenargues thought more of this memorial inscription\nto his friend than of any other of his works, and constantly worked at\nand perfected it.)\n\n[Sidenote: _From Schiller\u2019s Don Karlos_]\n\nSchiller, the great German poet, had an enthusiastic appreciation of\nfriendship-love, as can be seen from his poems \u201cFreundschaft\u201d and \u201cDie\nBurgschaft,\u201d and others of his writings. His tragedy Don Karlos turns\nupon the death of one friend for the sake of another. The young Infanta\nof Spain, Don Karlos, alienated by the severities of his father, Phillip\nII., enters into plots and intrigues, from the consequences of which he\nis only saved by his devoted companion, the Marquis of Posa, who, by\nmaking himself out the guilty party, dies in the Prince\u2019s stead. Early in\nthe play (Act I., Scene ii.) the attachment between the two is outlined:\u2014\n\n[Sidenote: _Karlos and Roderick_]\n\n  _Karlos._        Oh, if indeed \u2019tis true\u2014\n  What my heart says\u2014that out of millions, thou\n  Hast been decreed at last to understand me;\n  If it be true that Nature all-creative\n  In moulding Karlos copied Roderick,\n  And strung the tender chords of our two souls\n  Harmonious in the morning of our lives;\n  If even a tear that eases thus my sorrow\n  Is dearer to thee than my father\u2019s favour\u2014\n\n  _Marquis of Posa._ Oh, dearer than the world!\n\n  _Karlos._        So low, so low\n  Have I now fallen, have become so needy,\n  That of our early childish years together\n  I must remind thee\u2014must indeed entreat\n  Thy payment of those long-forgotten debts\n  Which thou, while yet in sailor garb, contractedst;\n  When thou and I, two boys of venturous habit,\n  Grew up, and side by side, in brotherhood.\n  No grief oppressed me then\u2014save that thy spirit\n  Seemed so eclipsing mine\u2014until at length\n  I boldly dared to _love_ thee without limit,\n  Since to be _like_ thee was beyond my dreams.\n  Then I began, with myriad tenderness\n  And brother-love most loyal, to torment thee;\n  And thou, proud heart, returned it all so coldly.\n  Oft would I stand there\u2014and thou saw\u2019st it not!\n  And hot and heavy tear-drops from my eyes\n  Hung, when perchance, thou, Roderick, hastening past me,\n  Would\u2019st throw thy arms about some lesser playmate.\n  \u201cWhy only these?\u201d I cried, and wept aloud\n  \u201cAm I not also worthy of thy heart?\u201d\n  But thou\u2014\n  So cold and serious before me kneeling,\n  \u201cHomage\u201d thou said\u2019st, \u201cto the King\u2019s son is due.\u201d\n\n  _Marquis_. A truce, O Prince, to all these tales of childhood,\n  They make my cheeks red even now with shame!\n\n  _Karlos_. And this from thee indeed I did not merit.\n  Contemn thou could\u2019st, and even rend my heart,\n  But ne\u2019er estrange. Three times thou did\u2019st repulse\n  The young Prince from thee; thrice again he came\n  As suppliant to thee\u2014to entreat thy love,\n  And urgently to press his love upon thee.\n  But that which Karlos could not, chance effected.\n\n(The story is then related of how as a boy he took on himself the blame\nfor a misdemeanour of Roderick\u2019s, and was severely punished by his royal\nfather)\u2014\n\n  Under the pitiless strokes my blood flowed red;\n  I looked on thee and wept not. But the King\n  Was angered by my boyish heroism,\n  And for twelve terrible hours emprisoned me\n  In a dark dungeon, to repent thereof.\n  So proud and fierce was my determination\n  By Roderick to be beloved. Thou cam\u2019st,\n  And loudly weeping at my feet did\u2019st fall,\n  \u201cYes, yes,\u201d did\u2019st cry, \u201cmy pride is overcome,\n  One day, when thou art king, I will repay thee.\u201d\n\n  _Marquis_ (_giving his hand_.)\n  I will so, Karl. My boyish affidavit\n  As man I now renew; I will repay;\n  My hour will also strike, perchance.\n\n[Sidenote: _The devotion of Roderick_]\n\n(The hour comes, when Roderick takes on himself the blame for an intrigue\nof Don Karlos with the Queen and William of Orange. He writes a letter to\nthe latter, and allows it purposely to fall into the King\u2019s hands. He is\nassassinated by order of the King; and the following speech over his body\n(Act V., Scene iv.) is made to the King by Don Karlos, who thenceforth\nabjures all love except for the memory of his friend.)\n\n  _Karlos_ (to the King.)\n  The dead man was my friend. And would you know\n  Wherefore he died? He perished for my sake.\n  Yes, Sire, for we were brothers! brothers by\n  A nobler chain than Nature ever forges.\n  Love was his glorious life-career. And love\n  For me, his great, his glorious death. Mine was he.\n  What time his lowly bearing puffed you up,\n  What time his gay persuasive eloquence\n  Made easy sport of your proud giant-spirit.\n  You thought to dominate him quite\u2014and were\n  The obedient creature of his deeper plans.\n  That I am prisoner, is the schemed result\n  Of his great friendship. To achieve my safety\n  He wrote that letter to the Prince of Orange\u2014\n  O God! the first, last falsehood of his life.\n  To rescue me he went to meet the Fate\n  Which he has suffered. With your gracious favours\n  You loaded him. He died for me. On him\n  You pressed the favours of your heart and friendship.\n  Your sceptre was the plaything of his hands;\n  He threw it from him, and for me he died.\n\n[Sidenote: _Fritz of Prussia and Von Katte_]\n\nThere is little, I believe, in the historical facts relating to Don\nKarlos to justify this tale of friendship; but there seems great\nprobability that the incidents were transferred by Schiller from the\nhistory of Frederick the Great, of Prussia, when a youth at his father\u2019s\ncourt. The devotion that existed between the young Frederick and Lieut.\nVon Katte, the anger and severities of the royal parent, the supposed\nconspiracy, the emprisonment of Frederick, and the execution of Von\nKatte, are all reproduced in Schiller\u2019s play.\n\n[Sidenote: _Death of Von Katte_]\n\nVon Katte was a young man of good family and strange but charming\npersonality, who, as soon as he came to Court, being three or four years\nolder than Frederick, exercised a strong attraction upon the latter. The\ntwo were always together, and finally, enraged by the harshness of the\nroyal father, they plotted flight to England. They were arrested, and\nKatte, accused of treason to the throne, was condemned to death. That\nthis sentence was pronounced, not so much for political reasons, as in\norder to do despite to the affection between him and the Crown Prince,\nis strongly suggested by the circumstances. Von Katte was sent from a\ndistance in order to be executed at C\u00fcstrin, in the fortress where the\nPrince was confined, and with instructions that the latter should witness\nhis execution. Carlyle, in his life of Frederick II., says:\u2014\n\n  \u201cKatte wore, by order, a brown dress exactly like the Prince\u2019s;\n  the Prince is already brought down into a lower room to see\n  Katte as he passes, (to see Katte die has been the royal order,\n  but they smuggled that into abeyance) and Katte knows he shall\n  see him.\u201d [Besserer, the chaplain of the Garrison, quoted by\n  Carlyle, describing the scene as they approached the Castle,\n  says:\u2014\u2018Here, after long wistful looking about, he did get sight\n  of his beloved Jonathan at a window in the Castle, from whom, he,\n  with politest and most tender expression, speaking in French,\n  took leave, with no little emotion of sorrow.] \u201c_Pardonnez moi,\n  mon cher Katte_\u201d cried Friedrich. \u201c_La mort est douce pour un si\n  aimable Prince_,\u201d said Katte, and fared on; round some angle of\n  the Fortress it appears; not in sight of Friedrich, who sank in a\n  faint, and had seen his last glimpse of Katte in this world.\u2019\n\n                           _Life of Frederick II._, vol. 2, p. 489.\n\n[Sidenote: _Frederick the Great_]\n\nFrederick\u2019s grief and despair were extreme for a time. Then his royal\nfather found him a wife, in the Princess Elizabeth of Brunswick, whom he\nobediently married, but in whom he showed little interest\u2014their meetings\ngrowing rarer and rarer till at last they became merely formal. Later,\nand after his accession, he spent most of his leisure time when away\nfrom the cares of war and political re-organisation, at his retreat at\nSans-Souci, afar from feminine society (a fact which provoked Voltaire\u2019s\nsarcasms), and in the society of his philosophic and military friends, to\nmany of whom he was much attached. Von Kupffer has unearthed from his\npoems printed at Sans-Souci in 1750 the following, addressed to Count Von\nKaiserlinck, a favorite companion, on whom he bestowed the by-name of\nCesarion:\u2014\n\n  \u201cCesarion, let us keep unspoiled\n  Our faith, and be true friends,\n  And pair our lives like noble Greeks,\n      And to like noble ends!\n  That friend from friend may never hide\n  A fault through weakness or thro\u2019 pride,\n      Or sentiment that cloys.\n  Thus gold in fire the brighter glows,\n  And far more rare and precious grows,\n      Refined from all alloys.\u201d\n\n[Sidenote: _Frederick to Cesarion_]\n\nThere is also in the same collection a long and beautiful ode \u201cTo the\nshades of Cesarion,\u201d of which the following are a few lines:\u2014\n\n  \u201cO God! how hard the word of Fate!\n  Cesarion dead! His happy days\n  Death to the grave has consecrate.\n      His charm I mourn and gentle grace.\n  He\u2019s dead\u2014my tender, faithful mate!\n  A thousand daggers pierce my heart;\n  It trembles, torn with grief and pain.\n      He\u2019s gone! the dawn comes not again!\n  Thy grave\u2019s the goal of my heart\u2019s strife;\n      Holy shall thy remembrance be;\n  To thee I poured out love in life;\n      And love in death I vow to thee.\u201d\n\n[Sidenote: _Herder on Greek Friendship_]\n\nJohann Gottfried von Herder (1744-1803) as theologian, philosopher,\nfriend of Goethe, Court preacher at Weimar, and author of _Ideas on the\nPhilosophy of History_ has had a great and enduring reputation. The\nfollowing extract is from the just-mentioned book:\u2014\n\n  \u201cNever has a branch born finer fruit than that little branch\n  of Olive, Ivy, and Pine, which was the victor\u2019s crown among\n  the Greeks. It gave to the young men good looks, good health,\n  and good spirits; it made their limbs nimble, graceful and\n  well-formed; in their souls it lighted the first sparks of the\n  desire for good name, the love of fame even, and stamped on\n  them the inviolable temper of men who live for their city and\n  their country. Finally, what was most precious, it laid the\n  foundation in their characters of that predilection for male\n  society and friendship which so markedly distinguishes the\n  Greeks. In Greece, woman was not the one prize of life for which\n  the young man fought and strove; the loveliest Helen could only\n  mould the spirit of one Paris, even though her beauty might be\n  the coveted object of all manly valour. The feminine sex, despite\n  the splendid examples of every virtue that it exhibited in\n  Greece, as elsewhere, remained there only a secondary object of\n  the manly life. The thoughts of aspiring youths reached towards\n  something higher. The bond of friendship which they knitted among\n  themselves or with grown men, compelled them into a school which\n  Aspasia herself could hardly have introduced them to; so that in\n  many of the states of Greece manly love became surrounded and\n  accompanied by those intelligent and educational influences, that\n  permanence of character and devotion, whose sentiment and meaning\n  we read of in Plato almost as if in a romance from some far\n  planet.\u201d\n\n[Sidenote: _Von Kupffer on Ethics and Politics_]\n\nElisar von Kupffer, in the introduction to his Anthology, from which I\nhave already quoted a few extracts, speaks at some length on the great\nethical and political significance of a loving comradeship. He says:\u2014\n\n  \u201cIn open linkage and attachment to each other ought youth to\n  rejoice in youth. In attachment to another, one loses the habit\n  of thinking only of self. In the love and tender care and\n  instruction that the youth receives from his lover he learns from\n  boyhood up to recognise the good of self-sacrifice and devotion;\n  and in the love which he shows, whether in the smaller or the\n  greater offerings of an intimate friendship, he accustoms himself\n  to self-sacrifice for another. In this way the young man is early\n  nurtured into a member of the Community\u2014to a useful member and\n  not one who has self and only self in mind. And how much closer\n  thus does unit grow to unit, till indeed the whole comes to feel\n  itself a whole!...\n\n  \u201cThe close relationship between two men has this further\n  result\u2014that folk instinctively and not without reason judge\n  of one from the other; so that should the one be worthy and\n  honorable, he naturally will be anxious that the other should\n  not bring a slur upon him. Thus there arises a bond of moral\n  responsibility with regard to character. And what can be of more\n  advantage to the community than that the individual members\n  should feel responsible for each other? Surely it is just that\n  which constitutes national sentiment, and the strength of a\n  people, namely, that it should form a complete whole in itself,\n  where each unit feels locked and linked with the others. Such\n  unions may be of the greatest social value, as in the case of\n  the family. And it is especially in the hour of danger that the\n  effect of this unity of feeling shows itself; for where one man\n  stands or falls with another, where glad self-sacrifice, learnt\n  in boyhood, becomes so to speak, a warm-hearted instinct, there\n  is developed a power of incalculable import, a power that folly\n  alone can hold cheap. Indeed, the unconquerable force of these\n  unions has already been practically shown, as in the Sacred\n  Band of the Thebans who fought to its bitter end the battle of\n  Leuctra; and, psychologically speaking, the explanation is most\n  natural; for where one person feels himself united, body and\n  soul to another, is it not natural that he should put forth all\n  his powers in order to help the other, in order to manifest his\n  love for him in every way? If any one cannot or will not perceive\n  this we may indeed well doubt either the intelligence of his head\n  or the morality of his heart.\u201d\n\n[Sidenote: _Friedrich R\u00fcckert to his Friend_]\n\nFriedrich R\u00fcckert (1788-1866), Professor of Oriental Literature in\nBerlin, wrote verses in memory of his friend Joseph Kopp:\u2014\n\n  \u201cHow shall I know myself without thee,\n  Who knew myself as part of thee?\n  I only know one half is vanished,\n  And half alone is left, of me.\n  Never again my proper mind\n  I\u2019ll know; for thee I\u2019ll never find.\n\n  Never again, out there in space,\n  I\u2019ll find thee; but here, deep within.\n  I see, tho\u2019 not in dreams, thy face;\n  My waking eyes thy presence win,\n  And all my thought and poesy\n  Are but my offering to thee.\n\n  ...\n\n  My Jonathan, now hast thou fled,\n  And I to weep thy loss remain;\n  If David\u2019s harp might grace my hands\n  O might it help to ease my pain!\n  My friend, my Joseph, true of faith,\n  In life so loved\u2014so loved in death.\u201d\n\n[Sidenote: _Rough Weather Friends_]\n\nAnd the following are by Joseph Kitir, an Austrian poet:\u2014\n\n  \u201cNot where breathing roses bless\n  The night, or summer airs caress;\n  Not in Nature\u2019s sacred grove;\n  No, but at a tap-room table,\n  Sitting in the window-gable\n  Did we plight our troth of love.\n\n  No fair lime tree\u2019s roofing shade\n  By the spring wind gently swayed\n  Formed for us a bower of bliss;\n  No, stormbound, but love-intent,\n  There against the damp wall bent\n  We two bartered kiss for kiss.\n\n  Therefore shalt thou, Love so rare\n  (Child of storms and wintry air),\n  Not like Spring\u2019s sweet fragrance fade.\n  Even in sorrow thou shalt flourish,\n  Frost shall not make thee afraid,\n  And in storms thou shalt not perish.\u201d\n\n[Sidenote: _Ludwig II. to Richard Wagner_]\n\nOn p. 154, 155 above are given some letters of Richard Wagner relative to\nLudwig II.\u2019s deep attachment to him. Below are some of the actual letters\nof Ludwig to Wagner. (See Prof. C. Beyer\u2019s book, _Ludwig II., K\u00f6nig von\nBayern_.)\n\n  \u201cDear Friend, O I see clearly that your sufferings are\n  deep-rooted! You tell me, beloved friend, that you have looked\n  deep into the hearts of men, and seen there the villainy and\n  corruption that dwells within. Yes, I believe you, and I can\n  well understand that moments come to you of disgust with the\n  human race; yet always will we remember (will we not, beloved?)\n  that there are yet many noble and good people, for whom it is a\n  real pleasure to live and work. And yet you say you are no use\n  for this world!\u2014I pray you, do not despair, your true friend\n  conjures you; have Courage: \u2018Love helps us to bear and suffer all\n  things, love brings at last the victor\u2019s crown!\u2019 Love recognises,\n  even in the most corrupt, the germ of good; she alone overcomes\n  all!\u2014Live on, darling of my soul. I recall your own words to you.\n  To learn to forget is a noble work!\u2014Let us be careful to hide\n  the faults of others; it was for all men indeed that the Saviour\n  died and suffered. And now, what a pity that \u2018Tristan\u2019 can not be\n  presented to-day; will it perhaps to-morrow? Is there any chance?\n\n                 Unto death your faithful friend,\n\n                                                           LUDWIG.\u201d\n\n  _15th May, 1865._\n\n                                   \u201c_Purschling_, _4th Aug., 1865_.\n\n  \u201cMy one, my much-loved Friend,\u2014You express to me your sorrow\n  that, as it seems to you, each one of our last meetings has only\n  brought pain and anxiety to me.\u2014Must I then remind my loved\n  one of Brynhilda\u2019s words?\u2014Not only in gladness and enjoyment,\n  but in suffering also Love makes man blest.... When does my\n  friend think of coming to the \u2018Hill-Top,\u2019 to the woodland\u2019s\n  aromatic breezes?\u2014Should a stay in that particular spot not\n  altogether suit, why, I beg my dear one to choose any of my other\n  mountain-cabins for his residence.\u2014What is mine is his! Perhaps\n  we may meet on the way between the Wood and the World, as my\n  friend expressed it!... To thee I am wholly devoted; for thee,\n  for thee only to live!\n\n                Unto death your own, your faithful\n\n                                                           LUDWIG.\u201d\n\n  \u201c_Hohenschwangau_, _2nd Nov., 1865_.\n\n  \u201cMy one Friend, my ardently beloved! This afternoon, at 3.30,\n  I returned from a glorious tour in Switzerland! How this land\n  delighted me!\u2014There I found your dear letter; deepest warmest\n  thanks for the same. With new and burning enthusiasm has it\n  filled me; I see that the beloved marches boldly and confidently\n  forward, towards our great and eternal goal.\n\n  \u201cAll hindrances I will victoriously like a hero overcome. I am\n  entirely at thy disposal; let me now dutifully prove it.\u2014Yes, we\n  must meet and speak together. I will banish all evil clouds; Love\n  has strength for all. You are the star that shines upon my life,\n  and the sight of you ever wonderfully strengthens me.\u2014Ardently\n  I long for you, O my presiding Saint, to whom I pray! I should\n  be immensely pleased to see my friend here in about a week; oh,\n  we have plenty to say! If only I could quite banish from me the\n  curse of which you speak, and send it back to the deeps of night\n  from whence it sprang!\u2014How I love, how I love you, my one, my\n  highest good!...\n\n  \u201cMy enthusiasm and love for you are boundless. Once more I swear\n  you faith till death!\n\n                      Ever, ever your devoted\n\n                                                           LUDWIG.\u201d\n\n[Sidenote: _Byron\u2019s Calmar and Orla_]\n\nByron\u2019s \u201cDeath of Calmar and Orla: an Imitation of Ossian,\u201d is, like his\n\u201cNisus and Euryalus\u201d (see above, p. 163), a story of two hero-friends\nwho, refusing to be separated, die together in battle:\u2014\n\n  \u201cIn Morven dwelt the chief; a beam of war to Fingal. His steps\n  in the field were marked in blood. Lochlin\u2019s sons had fled\n  before his angry spear; but mild was the eye of Calmar; soft was\n  the flow of his yellow locks: they streamed like the meteor of\n  the night. No maid was the sigh of his soul: his thoughts were\n  given to friendship\u2014to dark-haired Orla, destroyer of heroes!\n  Equal were their swords in battle; but fierce was the pride of\n  Orla\u2014gentle alone to Calmar. Together they dwelt in the cave of\n  Oithona.\u201d [Orla is sent by the King on a mission of danger amid\n  the hosts of the enemy. Calmar insists on accompanying him, in\n  spite of all entreaties to the contrary. They are discovered. A\n  fight ensues, and they are slain.] \u201cMorn glimmers on the hills:\n  no living foe is seen; but the sleepers are many; grim they lie\n  on Erin. The breeze of ocean lifts their locks; yet they do not\n  awake. The hawks scream above their prey.\n\n  \u201cWhose yellow locks wave o\u2019er the breast of a chief? Bright as\n  the gold of the stranger they mingle with the dark hair of his\n  friend. \u2019Tis Calmar: he lies on the bosom of Orla. Theirs is one\n  stream of blood. Fierce is the look of gloomy Orla. He breathes\n  not, but his eye is still aflame. It glares in death unclosed.\n  His hand is grasped in Calmar\u2019s; but Calmar lives! He lives,\n  though low. \u2018Rise,\u2019 said the King, \u2018Rise, son of Mora: \u2019tis mine\n  to heal the wounds of heroes. Calmar may yet bound on the hills\n  of Morven.\u2019\n\n  \u201c\u2018Never more shall Calmar chase the deer of Morven with Orla,\u2019\n  said the hero. \u2018What were the chase to me alone? Who should share\n  the spoils of battle with Calmar? Orla is at rest. Rough was\n  thy soul, Orla! Yet soft to me as the dew of morn. It glared on\n  others in lightning: to me a silver beam of night. Bear my sword\n  to blue-eyed Mora; let it hang in my empty hall. It is not pure\n  from blood: but it could not save Orla. Lay me with my friend.\n  Raise the song when I am dead.\u2019\u201d [So they are laid by the stream\n  of Lubar, and four gray stones mark the dwelling of Orla and\n  Calmar.]\n\n[Sidenote: _H\u00e6ckel\u2019s Visit to Ceylon_]\n\nErnst H\u00e6ckel, in his \u201cVisit to Ceylon\u201d describes the devotion entertained\nfor him by his Rodiya serving-boy at Belligam, near Galle. The keeper of\nthe rest-house at Belligam was an old and philosophically-minded man,\nwhom H\u00e6ckel, from his likeness to a well known head, could not help\ncalling by the name of Socrates. And he continues:\u2014\n\n[Sidenote: _His Rodiya Boy_]\n\n  \u201cIt really seemed as though I should be pursued by the familiar\n  aspects of classical antiquity from the first moment of my\n  arrival at my idyllic home. For, as Socrates led me up the steps\n  of the open central hall of the rest-house, I saw before me, with\n  uplifted arms in an attitude of prayer, a beautiful naked brown\n  figure, which could be nothing else than the famous statue of the\n  \u2018Youth adoring.\u2019 How surprised I was when the graceful bronze\n  statue suddenly came to life, and dropping his arms fell on his\n  knees, and, after raising his black eyes imploringly to mine,\n  bowed his handsome face so low at my feet that his long black\n  hair fell on the floor! Socrates informed me that this boy was a\n  Pariah, a member of the lowest caste, the Rodiyas, who had lost\n  his parents at an early age, so he had taken pity on him. He was\n  told off to my exclusive service, had nothing to do the livelong\n  day but obey my wishes, and was a good boy, sure to do his duty\n  punctually. In answer to the question what I was to call my new\n  body-servant, the old man informed me that his name was Gamameda.\n  Of course I immediately thought of Ganymede, for the favorite of\n  Jove himself could not have been more finely made, or have had\n  limbs more beautifully proportioned and moulded. As Gamameda also\n  displayed a peculiar talent as butler, and never allowed anyone\n  else to open me a cocoa-nut or offer me a glass of palm wine, it\n  was no more than right that I should dub him Ganymede.\n\n  \u201cAmong the many beautiful figures which move in the foreground\n  of my memories of the paradise of Ceylon, Ganymede remains one\n  of my dearest favorites. Not only did he fulfil his duties with\n  the greatest attention and conscientiousness, but he developed a\n  personal attachment and devotion to me which touched me deeply.\n  The poor boy, as a miserable outcast of the Rodiya caste, had\n  been from his birth the object of the deepest contempt of his\n  fellow-men, and subjected to every sort of brutality and\n  ill-treatment. With the single exception of old Socrates, who\n  was not too gentle with him either, no one perhaps had ever\n  cared for him in any way. He was evidently as much surprised as\n  delighted to find me willing to be kind to him from the first....\n  I owe many beautiful and valuable contributions to my museum\n  to Ganymede\u2019s unfailing zeal and dexterity. With the keen eye,\n  the neat hand, and the supple agility of the Cinghalese youth,\n  he could catch a fluttering moth or a gliding fish with equal\n  promptitude; and his nimbleness was really amazing, when, out\n  hunting, he climbed the tall trees like a cat, or scrambled\n  through the densest jungle to recover the prize I had killed.\u201d\n  _My Visit to Ceylon_, _by Ernst H\u00e6ckel_, p. 200. (Kegan Paul,\n  Trench & Co., 1883).\n\nH\u00e6ckel stayed some weeks in and around Belligam; and continues, (p. 272):\u2014\n\n  \u201cOn my return to Belligam I had to face one of the hardest duties\n  of my whole stay in Ceylon: to tear myself away from this lovely\n  spot of earth, where I had spent six of the happiest and most\n  interesting weeks in my life.... But hardest of all was the\n  parting from my faithful Ganymede; the poor lad wept bitterly,\n  and implored me to take him with me to Europe. In vain had I\n  assured him that it was impossible, and told him of our chill\n  climate and dull skies. He clung to my knees and declared that\n  he would follow me unhesitatingly wherever I would take him. I\n  was at last almost obliged to use force to free myself from his\n  embrace. I got into the carriage which was waiting, and as I\n  waved a last farewell to my good brown friends, I almost felt as\n  if I had been expelled from Paradise.\u201d\n\n[Sidenote: _Edward Fitzgerald\u2019s friendships_]\n\nEdward Fitzgerald, the interpreter and translator of _Omar Khayyam_, was\na man of the deepest feeling and sensibility, with a special gift for\nfriendship. Men like Tennyson and Thackeray declared that they loved him\nbest of all their friends. He himself said in one of his letters \u201cMy\nfriendships are more like loves.\u201d A. C. Benson, his biographer, writes of\nhim:\u2014\n\n  \u201cHe was always taking fancies, and once under the spell he could\n  see no faults in his friend. His friendship for Browne arose out\n  of one of these romantic impulses. So too his affection for Posh,\n  the boatman; for Cowell, and for Alfred Smith, the farmer of\n  Farlingay and Boulge, who had been his prot\u00e9g\u00e9 as a boy. He seems\n  to have been one of those whose best friendships are reserved for\n  men; for though he had beloved women friends like Mrs. Cowell\n  and Mrs. Kemble, yet these are the exceptions rather than the\n  rule. The truth is, there was a strong admixture of the feminine\n  in Fitzgerald\u2019s character.\u201d _Fitzgerald, English Men of Letters\n  Series_, ch. viii.\n\n[Sidenote: _Fitzgerald and Posh_]\n\nThe friendship with Posh, the fisherman, at Lowestoft and at Woodbridge,\nlasted over many years. Fitzgerald had a herring-lugger built for him,\nwhich he called the _Meum and Tuum_, and in which they had many a sail\ntogether. Benson, speaking of their first meeting, says:\u2014\n\n  \u201cIn the same year [1864] came another great friendship. He made\n  the acquaintance of a stalwart sailor named Joseph Fletcher,\n  commonly called Posh. It was at Lowestoft that he was found,\n  where Fitzgerald used, as he wrote in 1850, \u2018to wander about\n  the shore at night longing for some fellow to accost me who\n  might give some promise of filling up a very vacant place in my\n  heart.\u2019 Posh had seen the melancholy figure wandering about,\n  and years after, when Fitz used to ask him why he had not been\n  merciful enough to speak to him, Posh would reply that he had\n  not thought it becoming. Posh was, in Fitzgerald\u2019s own words, \u2018a\n  man of the finest Saxon type, with a complexion, _vif, m\u00e2le et\n  flamboyant_, blue eyes, a nose less than Roman, more than Greek,\n  and strictly auburn hair that woman might sigh to possess.\u2019\n  He was too, according to Fitz, \u2018a man of simplicity of soul,\n  justice of thought, tenderness of nature, a gentleman of Nature\u2019s\n  grandest type.\u2019 Fitz became deeply devoted to this big-handed,\n  soft-hearted, grave fellow, then 24 years of age.\u201d\n\n                                                   _Ibid_, ch. iii.\n\n\n\n\nFOOTNOTES\n\n\n[1] This curious oracle seems purposely to confuse the singular and\nplural.\n\n[2] Digression in praise of the political administration of the\nPisistratid\u00e6.\n\n[3] \u201cFor the two men lived together, and had their possessions in\ncommon.\u201d _Iamblichus, de Vita Pythagor\u00e6_ bk. i. ch. 33.\n\n[4] \u201cFor now we see by means of a mirror darkly (lit.\nenigmatically); but then face to face; now I know in part; but then\nshall I know even as also I am known.\u201d _1 Cor._ xiii. 12.\n\n[5] Seen within the flower we call Larkspur.\n\n[6] The Sun.\n\n[7] Benecke, _Woman in Greek Poetry_, traces a germ of this romance\neven in Greek days.\n\n[8] \u201cDe la Servitude Volontaire\u201d.\n\n[9] As Whitman in this connection (like Tennyson in connection with\n_In Memoriam_) is sure to be accused of morbidity, it may be worth\nwhile to insert the following note from _In re Walt Whitman_, p.\n115, \u201cDr. Drinkard in 1870, when Whitman broke down from rupture of\na small blood-vessel in the brain, wrote to a Philadelphia doctor\ndetailing Whitman\u2019s case, and stating that he was a man \u2018with the\nmost natural habits, bases, and organisation he had ever seen.\u2019\u201d\n\n\n\n\nIndex\n\n\n\n\nINDEX\n\n\n  _Achilles and Patroclus_, 45, 68 _et seq._, 74, 85\n\n  _\u00c6schylus, on Achilles_, 72, 73\n\n  _African Customs_, 4, 5, 6, 14\n\n  _Agathon, epigram to, by Plato_, 79\n\n  _Agesilaus and Lysander_, 17\n\n  _Albania, Customs_, 20, 21\n\n  _Alexander the Great and Heph\u00e6stion_, 188\n\n  _Amis and Amile, story of_, 106\n\n  _Anacreon, epigram_, 77;\n    _to Bathyllus_, 77\n\n  _Anne, Princess, and Lady Churchill_, 146\n\n  _Anselm\u2019s letters to brother Monks_, 104;\n    _to Lanfranc_, 104;\n    _to Gondulph_, 105\n\n  _Apollo and Hyacinth_, 88\n\n  _Arabia, customs_, 12, 109, 119\n\n  _Archidamus and Cleonymus_, 17\n\n  _Aristophanes, speech of_, 51 _et seq._\n\n  _Aristotle quoted_, 185\n\n  _Aster, epigrams to, by Plato_, 78\n\n  _Athen\u00e6us quoted_, 25, 28, 74, 147\n\n  _Augustine, Saint, his friend_, 99 _et seq._\n\n\n  _Bacon, Francis, quoted_, 137\n\n  _Bagdad Dervish, story of_, 116;\n    _another story_, 177\n\n  _Balonda, ceremonies among_, 4\n\n  _Banyai, customs among the_, 14\n\n  _Barnfield, Richard, \u201cThe Affectionate Shepheard,\u201d_ 133;\n    _Sonnets_, 134 _et seq._\n\n  _Baylis, J. W., quoted_, 36, 90\n\n  _Beaconsfield, Lord, on boy-friendships_, 168\n\n  _Beaumont and Fletcher_, 191 _et seq._\n\n  _Bengali coolies_, 7\n\n  _Benecke, E. F. M., quoted_, 68, 97\n\n  _Bernard, Saint_, 103\n\n  _Bion quoted_, 86\n\n  _Blood, mutual tasting of_, 5\n\n  _Browne, Sir Thomas, \u201cReligio Medici\u201d quoted_, 144\n\n  _Browning, Robert, poem by_, 174\n\n  _Bruno, Giordano, quoted_, 130\n\n  _Buckingham, J. S., Travels in Assyria, &c._, 115 _et seq._\n\n  _Butler, Lady E., and Miss Ponsonby_, 161, 162\n\n  _Byron, letter to Miss Pigot_, 160;\n    _friendship with Eddleston_, 161;\n    _paraphrase of story of Nisus and Euryalus_, 163;\n    _comments by T. Moore_, 164;\n    _story of Calmar and Orla_, 217\n\n\n  _Callias and Autolycus_, 59\n\n  _Calmar and Orla_, 217\n\n  _Carlyle, T., on Fritz of Prussia and von Katte_, 205\n\n  _Catullus_, 89;\n    _to Quintius_, 92;\n    _to Juventius_, 92;\n    _to Licinius_, 93\n\n  _Ch\u00e6ron\u00e6a, battle of_, 22, 23, 68\n\n  _Chariton and Melanippus_, 15;\n    _story of_, 29\n\n  _Chivalry, customs of, in Arabia and Africa_, 11, 12, 14\n\n  _Chivalry, medi\u00e6val, compared with Greek friendship_, 15, 45, 47\n\n  _Christian influences_, 97 _et seq._\n\n  _Christian and Greek Ideals compared_, 98\n\n  _Cleomachus, story of_, 27\n\n  _Comrade-attachment, institution in the early world_, 1 _et seq._,\n        41, 46, 177, &c.;\n    _essential part of Greek civilisation_, 41, 42 _et seq._, 208, 209;\n    _romance of_, 42, 46, 47, 52, 53, 56-60, 68 _et seq._;\n    _heroic quality_, 11, 12, 13, 16, 21-25, 28, 31-37, 50, 51, &c.;\n    _Educational value_, 16-21, 46, 49, 74, 210, 211;\n    _relation to chivalry_, 11-16, 45, 47, 97;\n    _relation to Politics_, 42, 46, 49, 50, 99, 147, 211, 212;\n    _relation to Philosophy_, 30, 47-63;\n    _relation to the Divine Love_, 48, 54-59, 63, 130, 132, 133, 145\n\n  _Cratinus and Aristodemus_, 15\n\n  _Crete, customs_, 17\n\n\n  _Damon and Pythias_, 8;\n    _story of_, 36\n\n  _Dante quoted_, 69\n\n  _David and Jonathan_, 6, 7, 15, 108\n\n  _Democratic Vistas quoted_, 178\n\n  _Dickinson, G. L., quoted_, 45, 75\n\n  _Diocles, tomb honoured by lovers_, 20, 82\n\n  _Diocles and Philolaus_, 15, 19\n\n  _Diomedes and Sthenelus_, 45\n\n  _Diotima the prophetess_, 53, 129\n\n  _Don Karlos and the Marquis of Posa_, 199 _et seq._\n\n  _Dorian customs_, 16 _et seq._\n\n\n  _Eastern countries and poets_, 109\n\n  _Eighteenth Century, influence of_, 147\n\n  _Emerson, R. W., essay on friendship_, 175\n\n  _Epaminondas_, 28, 29;\n    _and Pelopidas_, 185\n\n  _Epigrams, Greek Anthology_, 80;\n    _of Plato_, 78, 79\n\n  _Epitaph, Greek Anthology_, 80\n\n  _Exchange of gifts_, 5, 6, 7, 18, 36;\n    _of names_, 5, 6;\n    _of flowers_, 7\n\n\n  _Fitzgerald, Edward, friendship for Tennyson, Thackeray and others_,\n        222;\n    _devotion to Fletcher, or \u2018Posh,\u2019 the sailor_, 223, 224\n\n  _Fletcher, John, lament for Francis Beaumont_, 194\n\n  _Flower Friends_, 7\n\n  _Fraunce, Abraham, translation of Virgil_, 91\n\n  _Frederick the Great, his friendship with von Katte_, 204 _et seq._;\n    _poems by_, 207\n\n  _Frey, Ludwig, quoted_, 45, 149\n\n\n  _Gamameda or Ganymede_, 220\n\n  _Ganymede_, 57, 82\n\n  _Germans, primitive_, 11, 13\n\n  _Germany, modern_, 147 _et seq._\n\n  _Goethe, on Winckelmann and Greek friendships_, 149;\n    _poem by_, 150\n\n  _Greek friendship compared with medi\u00e6val chivalry_, 15, 45, 47\n\n\n  _H\u00e6ckel, Ernst, and his Rodiya boy in Ceylon_, 219 _et seq._\n\n  _Hafiz quoted_, 113, 190\n\n  _Hallam, Arthur, and Tennyson_, 169 _et seq._\n\n  _Harmodius and Aristogeiton_, 15, 28;\n    _story of_, 32\n\n  _Hazlitt, Wm., Life of Montaigne quoted_, 124\n\n  _Heph\u00e6stion, favorite of Alexander the Great_, 188\n\n  _Hercules and Iol\u00e4us_, 23, 25, 44\n\n  _Herder on Greek friendship_, 208, 209\n\n  _Hermaphrodites_, 52\n\n  _Homer\u2019s Iliad, motive of_, 68-72\n\n  _Hyacinth, favorite of Apollo_, 87;\n    _story of_, 88\n\n\n  _Idomeneus and Meriones_, 45\n\n  _\u201cIn Memoriam,\u201d Tennyson\u2019s, reviled by the \u201cTimes,\u201d_ 169;\n    _quoted_, 170 _et seq._\n\n  _Iol\u00e4us_, 23, 25, 44\n\n\n  _Jalal-ud-din Rumi_, 109, 110, 111\n\n  _Jealousy in friendship_, 9\n\n\n  _Kasendi, an African ceremony_, 5\n\n  _Khalifa at Khartoum_, 12\n\n  _Kitir, Joseph, verses by_, 213\n\n\n  _Laced\u00e6monians, customs among_, 25\n\n  _Ladies, the, of Llangollen_, 161, 162\n\n  _\u201cLeaves of Grass\u201d quoted_, 179-181\n\n  _Leigh Hunt on school-friendships_, 166, 167\n\n  _Lover answerable for his friend_, 18;\n    _disgraceful for a youth not to have a lover_, _ibid_\n\n  _Lovers invincible in battle_, 11, 12, 13, 23, 24, 28\n\n  _Lucian quoted_, 35\n\n  _Ludwig of Bavaria and R. Wagner_, 153 _et seq._;\n    _letters to Wagner_, 214 _et seq._\n\n\n  _Macaulay\u2019s History of England quoted_, 145, 146\n\n  _Maid\u2019s Tragedy quoted_, 195\n\n  _Manganjas, ceremonies among_, 5\n\n  _Mania, divine_, 54\n\n  _Marquesas Islands_, 9\n\n  _Martial\u2019s epigrams quoted_, 94\n\n  _Maximus Tyrius quoted_, 129\n\n  _\u201cMay and Death,\u201d poem by Browning_, 174\n\n  _Melantius and Amintor_, 195\n\n  _Meleager, verses by_, 79\n\n  _Melville, Herman, quoted_, 8 _et seq._\n\n  _Michel Angelo, Sonnets_, 129;\n    _quoted_, 131 _et seq._\n\n  _Military Comradeship_, 11 _et seq._\n\n  _Monastic life, friendship in_, 97, 103 _et seq._\n\n  _Montaigne and Stephen de la Bo\u00ebtie_, 123 _et seq._;\n    _on marriage_, 125\n\n  _Montalembert quoted_, 103 _et seq._\n\n  _Moore, T., on Byron\u2019s friendships_, 164\n\n  _Moschus, lament for Bion_, 86\n\n  _Mulamirin, or bodyguard of Khalifa_, 13\n\n  _M\u00fcller, History and Antiquities of the Doric Race_, 16 _et seq._\n\n\n  _Niobe, the sons of_, 26, 27\n\n\n  _Orestes and Pylades_, 15, 44;\n    _story of_, 35\n\n\n  _Parmenides and Zeno_, 30\n\n  _Patroclus and Achilles_, 45, 68, 74, 85\n\n  _Penn, William, quoted_, 145\n\n  _Persia, customs_, 109, 119\n\n  _Persian Poetry_, 110 _et seq._, 189, 190\n\n  _Ph\u00e6do, story of_, 31\n\n  _Ph\u00e6drus of Plato_, 47, 49, 55\n\n  _Pheidias and Pantarkes_, 30\n\n  _Philip of Macedon and the Theban Band_, 23\n\n  _Pindar to Theoxenos_, 78;\n    _see also_ 153\n\n  _Platen, Count August von_, 151;\n    _sonnets to his friend Karl Theodor German_, 151, 152;\n    _sonnet on death of Pindar_, 153\n\n  _Plato quoted_, 16, 48 _et seq._, 72, 73;\n    _epigrams_, 78\n\n  _Plutarch quoted_, 22, 26, 27, 61 _et seq._;\n    _referred to_, 123\n\n  _Polemon and Krates_, 187\n\n  _Polynesian Apollo_, 9\n\n  _Polynesian customs_, 8 _et seq._\n\n  _\u2018Posh\u2019 and Edward Fitzgerald_, 223, 224\n\n  _Potter, Archbishop, quoted_, 147\n\n\n  _Raffalovich quoted_, 151\n\n  _Reminiscence, true love a_, 55-59\n\n  _Renaissance, influence of_, 99, 123\n\n  _R\u00fcckert, verses to his friend, Joseph Kopp_, 21\n\n\n  _Saadi quoted_, 113, 189, 190\n\n  _Sacred Band, see Theban Band_\n\n  _Sacredness of friendship in the early world_, 10, 37, 45\n\n  _Sappho_, 75;\n    _to Lesbia_, 76\n\n  _Schiller quoted_, 198 _et seq._\n\n  _School-friendships_, 165 _et seq._\n\n  _Sentiment of Comradeship, influenced by Christianity_, 97 _et seq._;\n    _by the Renaissance_, 99, 123;\n    _its place in the monastic life_, 97, 103 _et seq._;\n    _in modern Democracy_, 178, 211\n\n  _Shakespeare_, 128, 138, 152;\n    _sonnets quoted_, 139 _et seq._;\n    _Merchant of Venice_, 142;\n    _Henry V._, 143\n\n  _Shelley, Adonais_, 86;\n    _essay on friendship_, 165\n\n  _Sidney, Philip, friendship with Fulke Greville_, 127;\n    _with Hubert Languet_, 127, 128\n\n  _Sininyane and Moshoshoma_, 5, 6\n\n  _Socrates, his views_, 47;\n    _quoted_, 53 _et seq._, 58, 59, 75\n\n  _Socrates and Ph\u00e6do_, 31\n\n  _Sophocles, his tragedy of Niobe_, 74\n\n  _Sparta, customs_, 16\n\n  _Suleyman the Magnificent and Ibrahim_, 114\n\n  _Symonds, J. A., quoted_, 15, 20, 31, 47, 68, 79\n\n  _Symposium of Plato_, 48 _et seq._;\n    _speech of Ph\u00e6drus_, 49;\n    _of Pausanias_, 51;\n    _of Aristophanes_, 52;\n    _of Socrates_, 53, 54;\n    _also_ 72\n\n  _Symposium of Xenophon_, 59-61\n\n\n  _Tacitus, Germania_, 11\n\n  _Tahiti, customs in_, 8\n\n  _Tennyson, Alfred, and his friend Hallam_, 169;\n    _\u201cIn Memoriam\u201d quoted_, 170 _et seq._\n\n  _Theban Band, account of_, 21 _et seq._;\n    _also_ 28, 68, 211\n\n  _Theocritus, Idyll xii._, 80 _et seq._;\n    _Idyll xxix._, 83\n\n  _Theognis and Kurnus_, 74, 75\n\n  _Theseus and Pirith\u00f6us_, 15, 44, 85\n\n  _Thirlwall, Bishop, quoted_, 44\n\n  _Thoreau, H. D., quoted_, 175-6\n\n  _Thucydides quoted_, 32\n\n\n  _Ulrichs, K. H._, 157;\n    _verses quoted_, 159\n\n  _Valerius Maximus quoted_, 37\n\n  _Vauvenargues and De Seytres_, 196, 197\n\n  _Virgil, 2nd Eclogue_, 90;\n    _imitated_, 133\n\n  _Vision, the divine_, 55, 56, 58\n\n  _Von Katte, his execution_, 205\n\n  _Von Kupffer, Anthology quoted_, 189, 190, 210, 211\n\n\n  _Wagner, Richard, friendship with Ludwig II._, 153;\n    _letters_, 154, 155;\n    _on Greek comradeship_, 156\n\n  _Whitman, Walt, his \u201clove of comrades,\u201d_ 177;\n    _Democratic Vistas quoted_, 178;\n    _Leaves of Grass quoted_, 179-181\n\n  _William of Orange and Bentinck_, 145\n\n  _Winckelmann_, 148;\n    _his letters_, 148;\n    _Goethe on_, 149\n\n\nTHE END.\n\n_Printed by S. CLARKE, 41, Granby Row, Manchester_\n\n\n\n\n_Other Works by the same Author_:\n\n\nTOWARDS DEMOCRACY: complete Poems. Library Edition, 1905, cloth, gilt\nedge, 506 pp., 3/6 net.\n\n  THE SAME. Pocket Edition, India paper, with limp binding and gilt\n  edge, 3/6 net.\n\nENGLAND\u2019S IDEAL and other Papers on Social Subjects. Fourth Edition,\n1902, pp. 176, cloth, 2/6; paper, 1/-\n\nCIVILISATION: ITS CAUSE AND CURE, essays on Modern Science, &c. Eighth\nEdition, 1906, pp. 176, cloth, 2/6; paper, 1/-\n\n*LOVE\u2019S COMING OF AGE: a series of papers on the Relations of the Sexes.\nFourth Edition, 1903, pp. 168, cloth, 3/6 net.\n\nANGELS\u2019 WINGS: Essays on Art and Life, with nine full-page plates, cloth\ngilt, pp. 248, 6/-\n\nADAM\u2019S PEAK TO ELEPHANTA: sketches in Ceylon and India. New Edition,\n1903, cloth gilt, 4/6\n\nTHE STORY OF EROS AND PSYCHE, with first book of Homer\u2019s Iliad done into\nEnglish, and frontispiece, cloth gilt, 2/6\n\n*IOL\u00c4US: An Anthology of Friendship. Printed in old face Caslon type,\nwith ornamental initials and side notes; cloth, gilt edge, 2/6 net.\n\nCHANTS OF LABOUR: a Songbook for the People, edited by EDWARD CARPENTER.\nWith frontispiece and cover by WALTER CRANE. Paper, 1/-\n\n  (All the above published by SWAN SONNENSCHEIN & CO., LTD. Those\n  marked * published also by S. CLARKE, Manchester.)\n\nTHE ART OF CREATION: Essays on the Self and its Powers. Cloth, gilt edge,\n266 pp., 5/- net (1904)\n\nDAYS WITH WALT WHITMAN, with some Notes on his Life and Work, and\nPortraits. Cloth, gilt edge, 187 pp., 5/- net. (1906)\n\n  (Published by GEORGE ALLEN, London.)\n\nAN UNKNOWN PEOPLE: Pamphlet on Intermediate Types of Men and Women, Price\n6d. net.\n\n  (Published by A. & H. B. BONNER, Took\u2019s Court, E.C.)\n\nPRISONS, POLICE AND PUNISHMENT: an Inquiry into the Causes and Treatment\nof Crime and Criminals. Crown 8vo., cloth, 2/- net. (1904)\n\nEDWARD CARPENTER; THE MAN AND HIS MESSAGE. Pamphlet by TOM SWAN, with two\nportraits and copious extracts from the above works, price 6d. net.\n\n  (Published by A. C. FIFIELD, London.)","title":"Iol\u00e4us: An Anthology of Friendship","tradition":"myth-cosmogony","translated_text":null,"word_count":41323}