' 
 
 
FRIENDSHIP THE MASTER- PASSION 
 
 OR 
 
 THE NATURE AND HISTORY OF FRIENDSHIP, AND 
 ITS PLACE AS A FORCE IN THE WORLD 
 
 BY 
 
 H. CLAY TRUMBULL 
 
 w 
 
 Author of "The Blood Covenant," " Kadesh-Barnea,' 
 "The Knightly Soldier," etc. 
 
 PHILADELPHIA 
 JOHN D. WATTLES & CO. 
 1894 
 
Copyright, 1891, 
 
 by 
 
 H. CLAY TRUMBULL. 
 
 tf 
 
 ft 
 
 
 
 Bequest 
 
 Albert Adsit demons 
 
 Aug. 24, 1938 
 
 (Not available for exchange) 
 
TO THE MEMORY 
 
 OF 
 
 MY DEAR WIFE 
 WHO WAS THE BEST ILLUSTRATION I EVER KNEW 
 
 OF 
 
 A LIFE OF SELF-FORGETFUL FRIENDSHIP 
 
 AND WHO WATCHED WITH SYMPATHETIC INTEREST 
 
 THE PROGRESS OF THESE PAGES 
 
 TO THEIR VERY CLOSE 
 
 BEFORE CLOSING HER EYES TO EARTH 
 
 I DEDICATE THIS VOLUME 
 
 IN 
 
 GRATEFUL AFFECTION 
 
m 
 
PREFACE. 
 
 Although Friendship has been a theme of the ages, 
 its nature and history have not been treated with any 
 degree of fulness by any writer of the ages. Poets and 
 philosophers and essayists have recognized the force and 
 beauty of friendship as a human sentiment, from the days 
 of Homer and Plato and Cicero to those of Bacon and 
 Montaigne and Tennyson ; but no one of them has 
 attempted a careful analysis of its elements or a compre- 
 hensive record of its more important historic illustra- 
 tions. Therefore it is that this volume is presented as a 
 unique study of a subje6l that deserves greater promi- 
 nence than has hitherto been accorded to it. 
 
 It is because of my own indebtedness to friendship 
 that I have sought to uplift this sentiment before others, 
 in its true worth as an ideal and in its practical value as 
 an attainment. In my earlier life I was privileged to 
 know the measureless gain of having a friend, and of 
 being mentally and spiritually ministered to and inspired 
 thereby. In my maturer years I came to experience the 
 surpassing advantage of being drawn out of myself in a 
 
 7 
 
8 Preface. 
 
 reverent and persistent purpose of being unselfishly true 
 as a friend, without looking for any recognition or return 
 of my devotedness. Finding thus how much I owed to 
 the incitements and aspirations and self- conquests of 
 friendship, I set myself to discover how much others 
 also were indebted to the influence of this transcendent 
 sentiment ; and so it was that I was led to track along 
 the passing centuries the glowing evidences of friendship 
 as the master-passion of humanity. 
 
 This volume must speak for itself, of the measure of 
 thoroughness with which its subject is treated, and with 
 which the fields that it calls attention to have been 
 searched ; yet I may say that its pages represent the work 
 of years, and that in its gradual preparation I have had 
 the invaluable help of friends, who were illustrating its 
 theme while gathering material for its enriching. My 
 hope is that what is here said and shown will quicken 
 the interest of others in the lofty ideal thus presented, 
 and will inspire them to fresh endeavors toward its 
 realizing*. 
 
 H. Clay Trumbull. 
 
 Philadelphia, 
 
 September ij, i8qi. 
 
CONTENTS. 
 
 I. THE NATURE AND SCOPE OF FRIENDSHIP. 
 
 What is Friendship? 13 
 
 Loving, Rather than Being Loved 19 
 
 Wholly Unselfish 27 
 
 Without Envy or Distrust 35 
 
 Transcending All Loves 47 
 
 Changeless in Changes 59 
 
 Of World-Wide Honor 69 
 
 Gainfully Expensive 87 
 
 Limitations and Imitations 93 
 
 Who can be Friends? 105 
 
 II. FRIENDSHIP IN HISTORY. 
 
 Of Surpassing Potency 117 
 
 Influencing Royalty 121 
 
 Promoting Heroism 155 
 
 9 
 
io Contents. 
 
 Impelling Religious Movements 175 
 
 Advancing Civil Liberty 231 
 
 Affecting Philosophic Thought , 251 
 
 Inspiring Poetry 283 
 
 Transfiguring All Life 381 
 
 Excursus on the New Testament Words for " Love " and 
 " Friendship-love." 389 
 
 INDEX 395 
 
I. 
 
 THE NATURE AND SCOPE OF 
 FRIENDSHIP. 
 
WHAT IS FRIENDSHIP? 
 
 RIENDSHIP," says Cicero, "is the only 
 || point in human affairs concerning the 
 benefit of which all, with one voice, 
 agree." Jeremy Taylor echoes the 
 thought of the classic philosopher, in 
 the asseveration, " Friendship is that 
 by which the world is most blessed 
 and receives most good." Yet Bacon de- 
 clares : " There is little friendship in the 
 world." According to Shakespeare's mis- 
 anthropic Timon of Athens, "friendship's 
 full of dregs." And Napoleon, with his 
 close knowledge of the human heart, as- 
 serts that " friendship is but a name." What is this 
 Friendship which is so much to the world, and which is 
 so rare in the world ; concerning which all agree yet 
 disagree ? What does the very term itself include and 
 imply ? 
 
 It is friendship as a personal sentiment, not friendship 
 
 13 
 
14 What is Friendship? 
 
 as a mutual relation, that must be considered in order 
 to an understanding of the term as a term. The primary 
 question is not, What is the nature of that state or con- 
 dition into which two friends are brought by the fact of 
 their being mutual friends ? but it is, What is that senti- 
 ment which actuates any person, who is truly a friend, 
 toward the person to whom he is a friend ? What is the 
 distinguishing characteristic of the feeling or sentiment of 
 friendship, on the part of him who is a friend, apart from 
 the question of any response to, or recognition of, that 
 feeling or sentiment, by him toward whom it goes out ? 
 
 The more familiar a word, the greater its liability to 
 vagueness of meaning in popular usage. And the deeper 
 the underlying signification of a word, the rarer its recog- 
 nition in any other than a superficial sense. The very 
 fact that a word is the common possession of all, renders 
 various conceptions of it inevitable in various minds ; for 
 no one idea, or its symbol, can be seen alike by all, and 
 those who look only on the surface will gain no concep- 
 tion of a word's profounder sense. " Friendship " is a 
 word that encounters these hindrances to its compre- 
 hending. It is too familiar to be well understood by all. 
 It means too much to have its full sense easily perceived. 
 Hence it means much or means little, in its varied use 
 among men. 
 
 Our English word " friend," in its Anglo-Saxon form, 
 \sfreo7id, — " one who loves." Etymologically the words 
 " friend " and " lover " are synonymous, as are the words 
 ' love " and " friendship." But in common usage " love " 
 and " friendship," as also " lover " and " friend," have very 
 different measures of meaning, and are supposed to rep- 
 
What is Friendship? 15 
 
 resent widely different' grades of personal attachment. 
 The question is, Wherein consists the true distinction be- 
 tween love that is friendship and love that is only love ? 
 
 " Love," as we commonly employ that term when we 
 speak of love as distinct from the love that is friendship, 
 includes the idea of a reciprocal relation, existing or 
 desired, between the one who loves and the one who is 
 loved — the idea of possession, or of a possessory interest, 
 secured or sought after. Thus, the love of parent and 
 child, of brother and sister, of husband and wife, is 
 supposed to proceed from and to rest on the intimate 
 reciprocal relation existing between the two parties by 
 the ties of nature or of conjugal compact; as, again, the 
 love of " lovers " is recognized as growing out of, or as 
 inevitably accompanied by, a desire for a reciprocal and 
 possessory relation, — 
 
 " The end of love is to have two made one, 
 In will and in affeftion." 
 
 Self-interest is, in fact:, a large element in ordinary human 
 love. 
 
 " Friendship," on the other hand, does not of necessity 
 include the idea of any mutual bond, or of any self- 
 benefiting relation, either attained or reached after, be- 
 tween the one who is a friend and the one to whom he 
 is a friend. One's friendship is certainly not limited to 
 one's relatives and family connections ; nor yet, beyond 
 these, to one who is desired in marriage. In fact, the 
 very suggestion of the attachment of friendship is com- 
 monly supposed to differentiate the affection which it 
 represents from that affection which grows out of, or 
 
1 6 What is Friendship? 
 
 which tends toward, a possessory relation. " He is only 
 a friend," is usually understood as signifying, " He has 
 no thought of being a lover ; " and to say of an attach- 
 ment, " It is a mere friendship," is much like saying, 
 " It is not in any sense real love." Yet few would ven- 
 ture to assert that one could not be a friend to a person 
 with whom he was linked by family ties, or that real love 
 excluded the possibility of real friendship. 
 
 Even when the affections go out toward obje<5ts that 
 are other than personal, there is a similar distinction 
 between the terms " love " and " friendship," as those 
 terms are commonly employed. " Love " is supposed to 
 involve some possessory relation with the object of attach- 
 ment, while " friendship " does not necessarily imply any 
 such relation. A love of country is a love of one's own 
 country ; a love which has its basis in what that country 
 is to the patriot, or in that country's claim on him as 
 its citizen, and in the recognition of benefits which that 
 country confers upon him or upon those dear to him. 
 But one can be the friend of a country which is not his 
 country, which has conferred no benefit on him or on his 
 directly, and which he would not even care to call his own 
 country. So, again, when one is spoken of as " a lover 
 of literature," or " a lover of art," or a a lover of science," 
 as over against one who is " a friend of literature," or " a 
 friend of art," or " a friend of science," the intimation is 
 that the " lover " is in some special relation with the ob- 
 ject: of his affection, while the " friend " is not necessarily 
 so related with that object. Self-interest is not an essen- 
 tial element of the sentiment of friendship ; apart from 
 any question of the supposed advantages of the state or 
 
What is Friendship? ij 
 
 relation into which two persons might be brought by 
 becoming mutually friends. 
 
 In languages older than our own, the distinction be- 
 tween the love that craves and the love that goes out 
 uncravingly is indicated in equivalents of " love " and 
 "friendship." Thus the Sanskrit — elder sister in our 
 family of tongues — gives for "love," lubh, "covetous- 
 ness " or " greed ; " and for " friendship," pri, " unselfish 
 love." The Greek has philia for that love which goes 
 out " longingly" after its object, "an inclination prompted 
 by sense and emotion;" while in the Septuagint and the 
 New Testament it has agape y a "love without desire." 
 The Latin correspondingly has amo as representing the 
 love that turns to another in a spirit of agreement and of 
 longing ; but, as an equivalent of agapad, it has diligo 
 for the act of " a distinguishing love — without desire," a 
 love that selects and rests on the one selected without 
 asking any return. 
 
 The common thought is, that " love " and " friend- 
 ship " merely differentiate degrees of affection ; and that 
 intensity and devotedness are the distinguishing charac- 
 teristics of " love " in comparison with " friendship." But 
 the place given in both sacred and classic story to the 
 illustrations of self-sacrificing friendship proves that no 
 lack of depth and fervor limits the force and sway of this 
 expression of personal attachment. Greater love hath no 
 man than that love which is shown in friendship, at its 
 best and truest manifestation. Not in its measure, but 
 in its very nature, is an unselfish friendship distinguish- 
 able from a love which pivots on a reciprocal relation, 
 secured or desired. 
 
 2 
 
1 8 What is Friendship? 
 
 Friendship is love for another because of what that 
 other is in himself, or for that other's own sake, and not 
 because of what that other is to the loving one. Friend- 
 ship is love with the selfish element eliminated. It is an 
 out-going and an on-going affection, wholly and inhe- 
 rently disinterested, and in no sense contingent upon any 
 reciprocal relation between its giver and its object, nor 
 yet upon its return or recognition. Friendship, in short, 
 is love apart from love's claim or love's craving. This is 
 pure friendship, friendship without alloy. This is friend- 
 ship at its truest and best ; and this it is that makes the 
 best and truest friendship so rare, so difficult of concep- 
 tion, so liable to misconception. This also it is that mul- 
 tiplies the specious resemblances of friendship — in hearts 
 that are incapable of comprehending its full reality; and 
 that gives to those imperfect substitutes for its reality 
 such a disappointing power. 
 
 In all holiest and most unselfish love, friendship is the 
 purest element of the affection. No love in any relation 
 of life can be at its best if the element of friendship be 
 lacking. And no love can transcend, in its possibilities 
 of noble and ennobling exaltation, a love that is pure 
 friendship. 
 
ip ,uun"" 
 
 LOVING, RATHER THAN BEING LOVED. 
 
 f* N AS MUCH as friendship is loving an- 
 other for that other's own sake, and 
 not for what that other is to the one 
 who loves, friendship by its very nature 
 consists in loving, rather than in being 
 loved. In other words, friendship consists in being a 
 friend, not in having a friend ; in giving one's affection 
 unselfishly and unswervingly to another, not in being 
 the object of another's affection, or in reciprocating such 
 an affection. 
 
 Love, it is true, may beget love; and, again, love is 
 likely to be a result, or an outgrowth, of qualities in 
 both the loved and the loving one which make affection 
 reciprocal : hence friendship is often a mutual affection. 
 In every such case, however, each friend is a friend in 
 his loving, rather than in his being loved ; and he would 
 be just as truly a friend, and his friendship would be just 
 as hearty and just as abiding, if he were not loved in 
 return, or if his love were unrecognized. 
 
 l 9 
 
20 Loving, Rather than Being Loved. 
 
 Herein it is that friendship has its distinction from, and 
 its superiority over, all other loves. Other loves are 
 based upon a love received or desired. Friendship is 
 an out-going and unselfish love, without an essential 
 thought of the affection's return. Friendship may exist 
 conjointly with other loves. Again, the other loves may 
 exist — they more commonly do — without the higher ele- 
 ment of friendship. But only so far as a love finds its 
 chiefest joy and its very life in loving, is it true friend- 
 ship's love. 
 
 This distinction is the basis of Plato's teachings con- 
 cerning the nature of the highest and purest love. Plato 
 would distinguish between the love which is " friendship" 
 and the love which is " desire ; " between the love which 
 goes out uncravingly, and the love which craves return. 
 He even suggests that friendship, as the purest love, is 
 dependent for its life on only one of the two parties 
 involved ; " that if only one of the two loves the other, 
 they are both friends : " one being the friend who loves, 
 and the other the friend who is loved ; one the friend 
 subjectively, the other the friend objectively. And 
 in this sense only it is that it takes two to make a 
 friendship. 
 
 Aristotle is yet more explicit on this point. His 
 view is, that friendship " consists in loving, rather than 
 being loved ; " " that to love seems to be the excellence 
 of friends ; and that it is more the part of a friend to 
 confer than to receive favors." " Those who wish good to 
 their friends for their friends' sake," he says, " are friends 
 in the highest degree," — in contrast with those who have 
 a selfish interest in desiring their friends' welfare. Even 
 
Loving, Rather than Being Loved. 2 1 
 
 " the bad will be friends for the sake of the pleasant and 
 useful ; . . . but the good will be friends for the friends' 
 sake; . . . the latter, therefore, are friends absolutely; 
 the former accidentally, and from their resemblance to 
 the former ; " for " absolute " friendship is loving unsel- 
 fishly, regardless of personal advantage, or of the love's 
 return. 
 
 Cicero, discussing this question, concludes that the 
 true prompting of every real friendship is a love for one's 
 friend, unintermingled with any calculation of the benefits 
 to be derived from the friendship ; that, indeed, to be a 
 true friend, " is nothing else than to be attached to the 
 person whom you love, without any sense of need, with- 
 out any advantage being sought; although advantage 
 springs up of itself from friendship, even while you have 
 not pursued it." 
 
 From the friendship of Lselius with Scipio, Cicero illus- 
 trates: " What did Africanus want from me? Nothing 
 whatsoever ; nor, indeed, did I want anything from him. 
 But I loved him from admiration of his excellence ; he, 
 in turn, was perhaps attracted to me from some high 
 opinion which he entertained of my character ; and asso- 
 ciation fostered our affection. But, although many and 
 great advantages ensued, yet it was not from any hope 
 of these that the causes of our attachment sprang. . . . 
 Thus I judge that friendship is to be sought not in the 
 hope of the reward which comes with it, but because its 
 whole gain is in the love itself. . . . Where, indeed, can 
 there be a place for friendship ; or who can be a friend 
 to any one whom he does not love for that one's own 
 sake ? And what is loving, — from which the very name 
 
2 2 Loving, Rather than Being Loved, 
 
 of friendship is derived, — but wishing a certain person to 
 enjoy the greatest possible good fortune, even if none of 
 it redounds to one's self?" 
 
 That the highest friendship never pivots on its recip- 
 rocal return, nor yet on its recognition and acceptance 
 by the one loved, is characteristically illustrated by the 
 Oriental Soofee poet, Jamee ; who has sometimes been 
 called " the Persian Petrarch." Here is Alger's render- 
 ing of Jamee's teaching : 
 
 " Sheik Schubli, taken sick, was borne one day 
 Unto the hospital. A host the way 
 Behind him thronged. ' Who are you ? ' Schubli cried. 
 1 We are your friends/ the multitude replied. 
 Sheik Schubli threw a stone at them : they fled. 
 * Come back, ye false pretenders ! ' then he said ; 
 ' A friend is one who, ranked among his foes 
 By him he loves, and stoned, and beat with blows, 
 Will still remain as friendly as before, 
 And to his friendship only add the more.' " 
 
 It is because this Oriental conception of the unfailing 
 unselfishness of an out-going and an on-going affection, 
 as the basis of every true friendship, — a conception which 
 is primitive in the very idea of true friendship, — does not 
 always prevail in the Western mind, that friendship is so 
 often spoken of as dependent for its life on reciprocity. 
 La Bruyere, for example, who writes admirably on some 
 phases of friendship, falls sadly short of the true standard, 
 in saying : " When we have done all that we can for cer- 
 tain people in order to secure their friendship, and we find 
 that we have been unsuccessful, there is still one resource 
 left to us, which is — not to do anything more." Ay ! 
 
Loving, Rather than Being Loved. 23 
 
 and there is yet another and a better resource left to us, 
 which is — to keep on doing. That is not real friendship 
 which ceases its out-going and its on-flow when it finds 
 that no return of its affection is a possibility or a hope. 
 
 Robert Browning has the higher conception, in his 
 contrast of " Life in a Love " with " Love in a Life j " for 
 friendship at its truest is simply life in a love — life in 
 unfailing and unselfish love : 
 
 " Escape me ? 
 Never — 
 Beloved ! 
 While I am I, and you are you, 
 
 So long as the world contains us both, 
 Me the loving, and you the loth, — 
 While the one eludes, must the other pursue." 
 
 Emerson grew to the fuller appreciation of this truth 
 as he thought and felt more of the truest power of the 
 truest friendship. " It has seemed to me lately," he wrote, 
 " more possible than I knew to carry a friendship greatly 
 on one side without due correspondence on the other. 
 Why should I cumber myself with regrets that the re- 
 ceiver is not capacious ? It never troubles the sun that 
 some of his rays fall wide and vain into ungrateful space, 
 and only a small part on the reflecliing planet. ... It is 
 thought a disgrace to love unrequited ; but the great will 
 see that true love cannot be unrequited." 
 
 " Love without end hath no end " is a Spanish proverb, 
 cited by George Herbert approvingly ; and this is only 
 another way of saying that a love which is not dependent 
 on any attaining is a ceaseless love ; it can never end in 
 fruition. The proverb seems, indeed, to be a condensa- 
 
24 Loving, Rather than Being Loved. 
 
 tion of the Talmudic maxim (in Pirqe Aboth) : "All 
 love which depends on some thing, when the thing ceases 
 the love ceases ; but such love as does not depend on 
 anything, ceases not forever." Francis Quarles seems 
 to have had this maxim in mind when he wrote : " Con- 
 vey thy love to thy friend, as an arrow to the mark, to 
 stick there ; not as a ball against the wall to rebound 
 back to thee. That friendship will not continue to the 
 end that is begun for an end." And so it is that true 
 friendship is deathless, through being a love that is endless. 
 
 The very joy of friendship is found in loving, not in 
 being loved. Epicurus is cited by Plutarch as saying, 
 concerning this matter of friendship, " It is more pleasant 
 to do good than to receive good ; " and La Rochefou- 
 cauld, the French Epicurean, could see that in all the 
 sphere of the affections the larger gain and the larger joy 
 are from loving, rather than from being loved. " The 
 pleasure of loving is to love," he says ; " and we are much 
 happier in the passion we feel, than in that we excite." 
 It is in the light of this characteristic of friendship that 
 La Rochefoucauld exclaims : " Rare as true love is, it 
 is less rare than true friendship." 
 
 The gentle-spirited Whittier brings out this truth in 
 its richer signifyings, in his words : 
 
 " Love is sweet in any guise ; 
 But its best is sacrifice. 
 
 "He who giving does not crave, 
 Likest is to Him who gave 
 Life itself the loved to save." 
 
 It is a woman's readier apprehension of the supremacy 
 
Loving, Rather than Being Loved. 2 5 
 
 of a self-abnegating love, that shows itself in the words 
 
 of Helen Hunt: 
 
 " When love is strong, 
 It never tarries to take heed, 
 Or know if its return exceed 
 Its gift ; in its sweet haste no greed, 
 No strifes belong. 
 
 " It hardly asks 
 If it be loved at all ; to take 
 So barren seems, when it can make 
 Such bliss, for the beloved's sake, 
 Of bitter tasks." 
 
 In similar womanly perception of the spirit of true friend- 
 ship it is that George Eliot affirms : 
 
 "So if I live or die to serve my friend, 
 'Tis for my love, — 'tis for my friend alone, 
 And not for any rate that friendship bears 
 In heaven or in earth." 
 
 This is the Bible view of friendship, both in the Old 
 Testament and in the New. The Divine pattern of love 
 is a love that loves without any condition of love returned, 
 and that consists in loving, rather than in being loved. 
 " The Lord did not set his love upon you, nor choose 
 you, because ye were more in number than any people; 
 for ye were the fewest of all people ; but because the Lord 
 loved you," says Moses to Israel. It was not because 
 of your lovableness, but because of God's lovingness, 
 that God loved you ; and his love consists in loving. 
 " And he will love thee," adds Moses. He will keep on 
 loving you, because he is so loving toward you whom 
 he does love. 
 
26 Loving, Rather than Being Loved. 
 
 " Ye did not choose me, but I chose you," says Jesus 
 to those whom he calls his friends. " Herein is love," — 
 herein is Divine love, Divine friendship, says the disciple 
 whom Jesus loved, — " not that we loved God, but that 
 he loved us ; " this love consists in God's loving us, rather 
 than in our loving God ; for the truest, highest, purest, 
 love which is friendship, or which friendship is — whether 
 it be Divine love or friendship or human love or friend- 
 ship — always consists in loving, rather than in being 
 loved. 
 
 Only he who is unwilling to love without being loved, 
 is likely to feel that there is no such thing as friendship 
 in the world. 
 
WHOLLY UNSELFISH. 
 
 n 
 
 RUE friendship being love without compact 
 or condition, true friendship never pivots 
 on an equivalent return of service or of 
 affection. Its whole sweep is away from 
 self and toward the loved one. Its desire 
 is for the friend's welfare; its joy is in the friend's pros- 
 perity ; its sorrows and trials are in the friend's misfor- 
 tunes and griefs ; its pride is in the friend's attainments 
 and successes ; its constant purpose is of doing and 
 enduring for the friend ; and even its unrest, if unrest 
 there be, is because of its never-satisfied endeavor to 
 advantage and benefit the friend. This is ideal friend- 
 ship ; this is true friendship in actual attainment. 
 
 Take, for example, that most beautiful of all illustra- 
 tive friendships, the friendship of Jonathan for David, in 
 the Bible narrative, — it was grandly, gloriously unselfish. 
 Jonathan was a prince of the royal house, heir-apparent 
 to the throne of a kingdom. He was himself a hero of 
 high achievement, with a foremost place in the people's 
 
 V 
 
28 Wholly Unselfish. 
 
 love and honor. His first glimpse of David was in the 
 light of a successful rival. The stripling shepherd stood 
 the new hero of the hour, brought into the presence of 
 the king while the nation's praises were ringing in his 
 ears because of the wonderful deliverance wrought by his 
 faith-filled daring. Looking then upon him in his love- 
 liness o f person and of character, Jonathan saw with pro- 
 phetic ken the sure future of David as the coming king 
 of Israel, as the one in whose glowing light his own star 
 of earthly hope must pale. But in the first flush of that 
 discovery there was no shade of envy, nor yet the faintest 
 trace of regret, in the more than royal heart of Jonathan. 
 Joy in the recognition of so noble and lovable a char- 
 acter as David's, filled the whole being of the nobler and 
 yet more lovable Jonathan. " And it came to pass, when 
 he had made an end of speaking unto Saul, that the soul 
 of Jonathan was knit with the soul of David, and Jona- 
 than loved him as his own soul." And from that time 
 onward every heart-throb of Jonathan's friendship for 
 David was a heart-throb of unselfish devotedness to him 
 to whom he was a friend. What wonder that David 
 pronounced upon that friendship as "passing the love of 
 women ; " passing all craving love, all selfish desire ! 
 
 Similarly, the unselfish devotedness of Ruth to Naomi 
 gave her friendship a place in the sacred story, and marked 
 the contrast of her love with Orpah's. The associations 
 of a lifetime, the drawings of personal interest, of kin- 
 dred, of patriotism, and of religion, combined for the 
 attaching of the widowed daughters-in-law to Moab and 
 its dwellers. Only a sacred friendship, a friendship which 
 had its deepest roots in no obligations of blood or of 
 
Wholly Unselfish. 29 
 
 marriage, could offer effectual resistance to these multi- 
 plied attractions, in such an hour as that when Naomi 
 and Ruth and Orpah wept together in the thought of 
 their final parting, on the boundary banks of the Jordan. 
 Orpah loved her mother-in-law, and " kissed her " ten- 
 derly ; but Ruth had friendship for her mother-in-law, 
 and "clave unto her " — as friendship by its nature cleaves. 
 And the unselfish friendship of Ruth for Naomi spoke 
 out then in that matchless asseveration of unswerving 
 fidelity, which thrills through the ages, in its tremulous 
 tenderness of womanly affection : 
 
 *' Intreat me not to leave thee, 
 And to return from following after thee : 
 For whither thou goest, I will go ; 
 And where thou lodgest, I will lodge : 
 Thy people shall be my people, 
 And thy God my God : 
 Where thou diest, will I die, 
 And there will I be buried : 
 The Lord do so to me, and more also, 
 If aught but death part thee and me." 
 
 The very name " Ruth " means, in the Hebrew, " A 
 friend " (in its abstract form, "Friendship"); as if the 
 sacred story would make this record of devotedness an 
 illustration of true friendship. The name may, indeed, 
 have been given to this faithful friend after her beautiful 
 exhibit of its meaning, it being her new name in Israel. 
 It was through her exhibit of friendship that Ruth won 
 a place in the ancestral line of the Friend of friends, in 
 his human descent from Abraham the friend of God. 
 
 Montaigne cites a story out of classic lore, in evidence 
 
30 Wholly Unselfish. 
 
 of this basal truth. " Endamidas, a Corinthian, had two 
 friends, Charixenus a Sicyonian, and Aretheus a Corin- 
 thian. Endamidas coming to die, being poor and his 
 two friends being rich, he made his will after this manner : 
 ' I bequeath to Aretheus the maintenance of my mother, 
 to support and provide for her in her old age ; and to 
 Charixenus I bequeath the care of providing for my 
 daughter in marriage, and of giving her as good a mar- 
 riage portion as he is able. And in case one of these 
 executors chance to die I hereby substitute the survivor 
 in his place.' They who first saw this will made them- 
 selves merry at the contents ; but the executors, being 
 made acquainted with it, accepted the legacies with great 
 satisfaction ; and one of them, Charixenus, dying within 
 a few days thereafter, the survivor Aretheus, having by 
 that means the charge of both devolved solely on him- 
 self, nourished that old woman with great care and tender- 
 ness ; and of five talents he had in estate he gave two and 
 a half in marriage with an only daughter of his own, and 
 two and a half in marriage with the daughter of Endami- 
 das ; and in one and the same day he solemnized the 
 nuptials of the two maidens." 
 
 In comment on this story, Montaigne adds that " En- 
 damidas as a bounty and a favor here bequeaths to his 
 friends a legacy of employing themselves in his necessity. 
 He leaves them heirs to this liberality of his, which con- 
 sists in giving them the opportunity of conferring a benefit 
 upon him ; and doubtless the force of friendship is more 
 eminently apparent in this ac~l of his than in that of Are- 
 theus." In other words, Aretheus was here given the 
 opportunity of evidencing as a friend that unselfishness 
 
Wholly Unselfish, 31 
 
 which is the soul of friendship ; and Endamidas simply 
 acted on the conviction that because Aretheus and Cha- 
 rixenus were his friends, therefore their love for him was 
 without selfishness, and they would rejoice in the privi- 
 lege of showing it to be so. 
 
 Yet because friendship may thus be rested on as always 
 essentially unselfish, it does not follow that a friend will 
 be willing to put friendship to any such test unnecessarily. 
 The unselfishness of his friendship will forbid that. There- 
 fore it is that a considerate friend is prompter to carry his 
 friend's sorrow, than to carry his sorrows to his friend. 
 " It would seem," says Aristotle, " that we ought to invite 
 friends to share our prosperity with alacrity ; . . . but to 
 share our adversity, we should invite them with reluc- 
 tance." And Sir Thomas Browne, who was ever ready to 
 put his friend's welfare before his own, said, similarly : 
 " Now with my friend I desire not to share or to partici- 
 pate, but to engross, his sorrows." His friend's joys he 
 would share, and his joys he would share with his friend ; 
 but his sorrows he would carry by himself, and his friend's 
 sorrows he would carry also, if he might. Whether, 
 indeed, one confides his griefs to his friend or conceals 
 his griefs from his friend, he is moved by the thought of 
 what will please or advantage his friend, rather than of 
 what will please or advantage himself. 
 
 Charles Kingsley tells the story, as a veritable fact, 
 of two hermit-monks who had lived together in closest 
 friendship for years in the same cave, with never a thought 
 of envy or selfish rivalry in the mind of either. At last 
 it occurred to them to try the experiment of a quarrel, 
 after the common fashion of the outside world. " But 
 
32 Wholly Unselfish, 
 
 how shall we quarrel ? " asked one. " Oh ! " said the 
 other, " we can take this brick, and put it between us ; 
 and each can claim it. Then we'll quarrel over it." And 
 that was agreed on as the plan. " This brick is mine," 
 said the one. " I hope it is mine," said the other gently. 
 " Well, if it is yours, take it," said the other, who could 
 never hear his friend express a wish for a thing without 
 having a desire to secure it to him accordingly. So that 
 quarrel was a failure — because the friendship was not. 
 
 Even in the partial light which shone on immortality 
 in the days of Cicero the question was discussed, whether 
 it was consistent with the truest friendship for one to 
 bewail the loss of his friend by death, since death was a 
 gain to the friend taken away. " Now to be above meas- 
 ure distressed at one's own troubles, is characteristic of 
 the man who loves not his friend but himself," said Cicero, 
 in arguing against a selfish grief over the death of a friend. 
 And this same view of a friend's duty of self-forgetfulness 
 is in the mind of Goethe, when he says to his friend : 
 
 " Death 'tis to part ; 
 'Tis twofold death 
 To part not hoping 
 Ever to meet again. 
 
 " Thou wouldst rejoice to leave 
 This hated land behind, 
 Wert thou not chained to me 
 With friendship's flowery chains. 
 
 " Burst them ! I'll not repine. 
 No noble friend 
 Would stay his fellow-captive, 
 If means of flight appear. 
 
Wholly Unselfish. 33 
 
 " The remembrance 
 Of his dear friend's freedom 
 Gives him freedom — 
 In his dungeon." 
 
 Shakespeare goes one step farther in illustration of the 
 self-abnegation which is in the highest affection, in that 
 series of Sonnets which breathes throughout the senti- 
 ment of an absorbing friendship. He would not even be 
 remembered after his death, if memory would be a grief 
 to his surviving friend : — 
 
 " No longer mourn for me when I am dead 
 Than you shall hear the surly sullen bell 
 Give warning to the world that I am fled 
 From this vile world, with vilest worms to dwell : 
 Nay, if you read this line, remember not 
 The hand that writ it ; for I love you so 
 That I in your sweet thoughts would be forgot 
 If thinking on me then should cause you woe." 
 
 He who is capable of being a friend will, because 
 
 he is a friend, find a joy in serving that he could never 
 
 find in being served. Out-going is always preferable 
 
 to in-coming, in friendship's thought. Thus it is with 
 
 Browning's Jules the artist, in " Pippa Passes," when he 
 
 considers whether or not he shall become the friend of 
 
 the untutored Greek girl Phene. Because he can do for 
 
 her, not because he can hope to receive from her, he 
 
 decides to be her friend. Therefore it is that he hears 
 
 God's voice summoning him to this grandly unselfish 
 
 service of friendship : — 
 
 " If whoever loves 
 Must be, in some sort, god or worshiper, 
 The blessing or the blest one, queen or page, 
 
 3 
 
34 Wholly Unselfish. 
 
 Why should we always choose the page's part ? 
 Here is a woman with utter need of me, — 
 I find myself queen here, it seems ! 
 
 How strange ! 
 Look at the woman here with the new soul, 
 Like my own Psyche, — fresh upon her lips 
 Alit, the visionary butterfly, 
 Waiting my word to enter and make bright, 
 Or flutter off and leave all blank as first. 
 This body had no soul before, but slept 
 Or stirred, was beauteous or ungainly, free 
 From taint or foul with stain, as outward things 
 Fastened their image on its passiveness : 
 Now it will wake, feel, live — or die again ! 
 Shall to produce form out of unshaped stuff, 
 Be Art — and further, to evoke a soul 
 From form, be nothing ? This new soul is mine! " 
 
 Nor is this high standard of unselfish personal friend- 
 ship one which is never practically attained in this mat- 
 ter-of-fact world of ours. Friends have lived for each 
 other. Friends have died for each other. Friends have 
 endured far more than death in each other's behalf. 
 Friends have given up home, and kindred, and property, 
 and hope of gain, and even good name, at the call of 
 friendship. And wherever there is a real friendship to- 
 day there is a readiness to do and to endure and to yield 
 to the uttermost. 
 
WITHOUT ENVY OR DISTRUST. 
 
 )3 - fc£ t »■ 
 
 RIENDSHIP being in its very nature an 
 unselfish love, all that savors of selfish- 
 ness is necessarily excluded from its scope. 
 It being an out-going and an on-going 
 love for one who is prized for his own 
 sake, every added proof that the one loved is all that 
 the loving one has seen him to be, or more, gives joy 
 of heart, and not disturbance of mind, to him who is his 
 friend. Neither envy nor distrust — both of which have 
 their center in self-interest — can have any play against 
 one who is loved unselfishly. 
 
 He who is loved as a friend for his own sake, will con- 
 tinue to be thus loved while he is himself and his friend 
 is his friend's self. Thus Montaigne accounts for his love 
 for his friend by saying, " If a man should importune me 
 to give a reason why I loved my friend, I find it could 
 not otherwise be expressed than by the answer, ' Because 
 he was he ; because I was I.' " And this is in full accord 
 with Aristotle's declaration that friendship is love for 
 
 35 
 
36 Without Envy or Distrust. 
 
 another " so far forth as the person loved exists," and 
 not "so far forth. as he is useful or pleasant." 
 
 Yet no man could be drawn away from himself in 
 devoted love for another unless, for some reason and in 
 some light, that other were looked up to as worthy of a 
 reverent regard. Unselfishness looks upward as well as 
 outward, and an unselfish love is sure to have a reverent 
 upward look in the contemplation of its object. This is 
 a recognized truth of the ages. When Wan Chang came 
 to Mencius, a Chinese sage contemporary with Plato and 
 Aristotle, asking the question, " What feeling of the mind 
 is expressed in the gifts of friendship ? " Mencius re- 
 plied, " The feeling of reverence." Our Emerson, echoing 
 many a thought of the Oriental philosophers, declares : 
 " Friendship demands a religious treatment ; . . . rever- 
 ence is a great part of it." Austin Phelps, ever keen in 
 his spiritual perceptions, points out the fact that " the 
 purest and most lasting human friendships are permeated 
 with an element of reverence." Sir John Taylor Cole- 
 ridge, speaking of his love for his life -long friend, Keble, 
 says that this " love was always sanctified as it were 
 by reverence, — reverence that did not make the love 
 less tender, and love that did but add intensity to the 
 reverence." And so it is, in a measure, in every true 
 friendship. 
 
 Various reasons may operate to give this feeling of 
 reverence for one who is loved because he is what he is, 
 as seen by him who loves him ; but the effect of the rea- 
 sons is practically the same in all cases. A man may be 
 reverenced for the lofty ideal he holds before the one who 
 loves him ; or for the loftier ideal toward which he is 
 
Without Envy or Distrust. 37 
 
 manifestly striving ; or for the undeveloped possibilities 
 which are seen in him, or for him, by him who is his 
 friend. He may be looked up to for what he is, or for 
 what he desires to be, or for what he might become ; 
 whatever the cause may be, the effect is much the same 
 in the mind of the up-looker. 
 
 And here is a reason why we can never be jealous of one 
 to whom we are a friend, although we are prone to be jeal- 
 ous for him. We love him and we look up to him for his 
 own sake, and not for our sake ; for what there is in him, 
 or for what there is for him, and not for what he is toward 
 us or in our behalf. We are glad when he shows him- 
 self at his best ; and we are never troubled that his best 
 outshines our best, even though we should be troubled 
 if he failed to shine as he might, while we surpassed him. 
 Thus La Bruyere suggests, discriminatingly, that " in 
 friendship we see only those faults which may be preju- 
 dicial to our friends ; while in love we discern no faults 
 but those by which we ourselves suffer." 
 
 This being so, it is evident that the faintest reluctance 
 on our part to see the one to whom we claim to be a 
 friend transcend or eclipse us in our sphere of influence 
 or action, is so far a proof that our claim of friendship is 
 a false one. " Friendship immediately banishes envy 
 under all its disguises," says a fellow-worker of Addison 
 in the Spectator. " A man who can once doubt whether 
 he should rejoice in his friend's being happier than him- 
 self, may depend upon it that he is an utter stranger to 
 this virtue." 
 
 If Jonathan had envied David when he saw that David 
 was to have the throne which Jonathan was yielding 
 
38 Without Envy or Distrust. 
 
 without the credit of yielding, it would have evidenced 
 a lack of surpassing friendship for David in the heart of 
 Jonathan. But because Jonathan loved David as his own 
 soul, loved him with a self-forgetful friendship, envy of 
 David could find no place in the royal and loyal heart 
 of Jonathan. 
 
 It was because John the Baptist was the friend of Jesus 
 that John, at the very summit of his personal renown 
 and of his commanding popular influence, could say, with- 
 out a twinge of envious feeling, concerning him of whom 
 he was the friend : " In the midst of you standeth one 
 whom ye know not, even he that cometh after me, the 
 latchet of whose shoe I am not worthy to unloose." And 
 when, a little later, it was suggested to John that he was 
 being transcended by Jesus, his glad answer was : " He 
 that hath the bride is the bridegroom : but the friend 
 of the bridegroom, which standeth and heareth him, re- 
 joiceth greatly because of the bridegroom's voice. This 
 my joy therefore is fulfilled. He must increase, but I 
 must decrease." 
 
 Nor is this unenvious recognition of a friend's eclipsing 
 power an attainment of characters in the Bible story only. 
 It inheres in the very conception of the truest friendship 
 everywhere. " I must feel pride in my friend's accom- 
 plishments as if they were mine, and a property in his 
 virtues," says Emerson for us all. " I feel as warmly, 
 when he is praised, as the lover when he hears applause 
 of his engaged maiden." 
 
 Thus it is that Tennyson testifies of his unenvious pride 
 in Arthur Hallam's recognized supremacy in the sphere 
 of their common labors : 
 
Without Envy or Distrust. 39 
 
 *- -y ■ ■ — ' 
 
 " On thee the loyal -hearted hung, 
 
 The proud was half disarmed of pride, 
 Nor cared the serpent at thy side 
 To flicker with his double tongue. 
 
 " The stern were mild when thou wert by, 
 The flippant put himself to school 
 And heard thee, and the brazen fool 
 Was softened, and he knew not why. 
 
 " While I, thy nearest, sat apart, 
 
 And felt thy triumph was as mine ; 
 And loved them more that they were thine, 
 The graceful tact, the Christian art ; 
 
 " Nor mine the sweetness or the skill, 
 But mine the love that will not tire, 
 And, born of love, the vague desire 
 That spurs an imitative will." 
 
 Because friendship always includes a reverent admira- 
 tion of a friend's ideal, — the ideal seen in the friend, seen 
 by the friend, or seen for the friend, — therefore it follows 
 that every added indication of that ideal's realizing is 
 added cause for rejoicing on the part of him who loves 
 his friend as the embodiment of that ideal. Unless, in- 
 deed, the loved one had been looked up to for his own 
 sake, as that ideal's embodiment, he could not have been 
 loved as he is by him who claims to be his friend; hence 
 envy is forestalled by the very friendship's existence ; for 
 envy is a selfish regret that another is in advance of 
 us, while friendship is an unselfish affection for another 
 because he is in advance of us — or ought to be, as we 
 see it. 
 
 Nor, again, is distrust of a friend compatible with true 
 
4-0 Without Envy or Distrust. 
 
 friendship, any more than is envy. Distrust of another 
 is the result of a watchful interest in one's own welfare ; 
 it is, in fact, a fear that one is to be a loser from his rela- 
 tions to another; but friendship being in its very nature 
 a forgetfulness of self in love for another, it carries with 
 it supremacy of interest in the loved one and his welfare. 
 How can a man be afraid for himself when he has for- 
 gotten himself? "There is no fear in love: but perfect 
 love casteth out fear," says the loved and loving friend 
 of Jesus. "He that feareth is not made perfect in love." 
 He who distrusts is not yet a true friend. 
 
 In pagan wisdom, as well as in inspired Christianity, 
 the duty of trusting a friend unfailingly has found full 
 recognition. Among the maxims of Publius Syrus we 
 read : " The one bond of friendship is confidence ; " " So 
 trust your friend that there be not place for enmity;" 
 " He who fears his friend gives reason why his friend 
 should fear him;" " He who fears his friend knows not 
 the meaning of the name." 
 
 It is not that love for a friend will blind one to that 
 friend's lack of attainments and capabilities, or to the 
 possibility of his coming short of his ideal. But it is 
 that friendship's love will make it impossible to question 
 the fact that the friend is always himself, or to have 
 any such fear of his action as comes from the selfish 
 considering of possible consequences to the loving one 
 through his being the other's friend unswervingly. 
 " Though he slay me, yet will I trust in him," is ever the 
 loving cry of a child of God whose love for his Father 
 is for what that Father is in himself, rather than for what 
 that Father is to his loving child. " Perfect love " — that 
 
Without Envy or Distrust. 41 
 
 unalloyed love that friendship is — is never less trustful 
 than this. 
 
 In friendship, in real friendship, " we walk by faith, not 
 by sight ; " and faith is better than sight. A heart that 
 trusts is a safer guide than eyes that see. In the highest 
 and holiest friendship it is divinely declared: "Blessed 
 are they that have not seen, and yet have believed." 
 Conversely, in the best and truest human friendships 
 there is a blessing to him who will not believe his own 
 eyes against the one whom he loves. 
 
 Ebers, in his historical romances, has given illustrations 
 of this unwavering trust, from the social life of the ancient 
 Egyptians. In his " Uarda," when Nefert is told posi- 
 tively that Mena, her husband, has proved untrue to her, 
 she repels indignantly the suggestion, and her answer is : 
 "If . . . these eyes saw it, — ay, over and over again, — 
 . . . not for one instant would I doubt his truth ; " and 
 the record shows that Nefert's trust in Mena never 
 wavered, nor was ever misplaced. 
 
 Again, in his " Serapis," Ebers makes Constantine re- 
 proach Gorgo, who, having professed to love him, was 
 ready to distrust him because of what she had heard from 
 others. " Even if your own eyes had seen me, you ought 
 not to have believed them," he said in honest indignation. 
 And what is thus pictured in the ideal life of the old 
 Egyptians is found as a reality wherever there is a true 
 and consistent friendship to-day. Only by being disloyal 
 as a friend can one have in question the loyalty of a 
 friend to that ideal for which, in fact, he is loved and 
 honored as a friend. 
 
 In the Icelandic sagas there is a story of one Haus- 
 
42 Without E?ivy or Distrust. 
 
 kuld, who was a true friend to the sons of one Njal. 
 When evil-minded men came to warn Hauskuld against 
 his friends, his loyal rejoinder was : " Spare thy words : 
 for I have no mind to hear slanders against Njal's sons. 
 They are my friends, and I would rather die at their 
 hands than doubt them. But thou art all the worse man, 
 in my esteem, for speaking thus concerning them." 
 
 From Plutarch we learn that Alexander the Great was 
 great enough, with all his faults, to know the scope and 
 to feel the sway of true friendship. Alexander lay sick 
 in Cilicia during one of his earlier campaigns for Asiatic 
 conquest. The fate of the world seemed to pivot on his 
 recovery, and because of the magnitude of the risk in- 
 volved, and of the suspicions of intrigue on every side, the 
 Macedonian physicians hesitated to assume the responsi- 
 bility of his treatment. But Philip, an Acarnanian phy- 
 sician, loved Alexander, and was loved by him. " He 
 was his true friend," says Plutarch, and Alexander trusted 
 him accordingly. Philip would care for Alexander, at 
 every risk to himself. He came to the king's bedside 
 with his loving counsel. Meantime Parmenio, a jealous 
 admirer of Alexander, had written from the camp, saying 
 that the physician, Philip, had been bribed by Darius to 
 poison Alexander, and warning Alexander to beware of 
 him. Alexander, having read Parmenio's letter, showed 
 it to no one, but put it under his pillow. When Philip 
 proffered the medicine he had prepared, Alexander looked 
 up into the face of his friend " with a cheerful expression 
 of trust and kindly feeling," and drained the cup without 
 a question. Then, taking the letter of warning from under 
 his pillow, he handed it to Philip, that he might read it, 
 
Without Envy or Distrust. 43 
 
 and so learn how a friend could trust. Largeness of soul 
 like Alexander's will show itself in such trust in a friend 
 as Alexander showed. j 
 
 It is in the very nature of friendship to fix its thought 
 on that which is lovable in the one loved as a friend, 
 and thereby to lose thought of that which is unlovable. 
 Friendship makes so much of that in a friend which is 
 worthy of confidence, that it will not have in mind those 
 traits or actions of his which might tend to provoke dis- 
 trust of him. One of the early disciples of Confucius, 
 describing the characteristics of real friends, says : " They 
 are ever ready to forget one's ill treatment of them; and, 
 whether near or at a distance, they neither suspect nor 
 doubt one." In one of the sacred books of the Hindoos 
 it is declared : " He is not a friend who always eagerly 
 suspects a breach, and looks out for faults." 
 
 It is Manuel, an old-time Castilian prince, who asserts 
 indignantly : 
 
 " He who would counsel your reserve to friends 
 Has purpose of betraying you unseen." 
 
 Even the cynical La Rochefoucauld — whose chief 
 thought, as Voltaire tells us, is that self-love is the 
 spring of all our actions and determinations — insists that 
 distrust has no part or place in friendship. " It is more 
 dishonorable," he says, "to distrust a friend than to be 
 deceived by him." It is contrary to the very nature of 
 true friendship to be reckoning on the possibility of 
 danger in trusting a friend absolutely. Thus Emerson, 
 referring to the gain of loving on in a friendship where 
 one's love is not reciprocated adds, as if self-reproach- 
 
44 Without Envy or Distrust. 
 
 fully : " Yet these things may hardly be said without a 
 sort of treachery to the relation. The essence of friend- 
 ship is entireness, a total magnanimity and trust It 
 must not surmise or provide for infirmity." 
 
 Old Chaucer, in describing the various phases of love, 
 emphasizes this unswerving trust in a friend as the joy- 
 ous pre-eminence of the love which is friendship : 
 
 " Love of freendshippe also ther is, 
 Which makith no man done amys, 
 Of wille knytt bitwixe two, 
 That wole not breke for wele ne woo ; 
 Which long is likly to contune, 1 
 Whanne wille and goodis be in comune, 
 Grounded by Goddis ordinaunce, 
 Hoole withoute discordaunce ; 
 With hem holdyng comunte 2 
 Of alle her goode in charite, 
 That ther be noon excepcioun, 
 Thurgh chaungyng of entencioun, 
 That eche helpe other at her neede, 
 And wisely hele 3 bothe word and dede; 
 Trewe of menyng, devoide of slouthe, 
 For witt is nought withoute trouthe ; 
 So that the ton 4 dar alle his thought 
 Seyn to his freend, and spare nought, 
 As to hym-silf without dredyng 
 To be discovered by wreying. 5 
 For glad is that conjunccioun, 
 Whanne ther is noon susspecioun 
 [That] they wolde [evere false] prove, 
 That trewe and parfit weren in love." 
 
 And many a writer, earlier and later, has given point 
 to the truth that the only time when a friend can prop- 
 
 1 Continue. 2 Community. 3 Hide. 4 The one. 5 Betraying. 
 
Without Envy or Distrust. 45 
 
 erly be distrusted is before he is a friend. Thus Young 
 counsels : 
 
 " Deliberate on all things with thy friend. 
 But, since friends grow not thick on every bough, 
 Nor every friend unrotten at the core ; 
 First, on thy friend, deliberate with thyself; 
 Pause, ponder, sift ; not eager in the choice, 
 Nor jealous of the chosen; fixing, fix. 
 Judge before friendship, theii confide till death" 
 
 And this would seem to be but a paraphrase of Quarles : 
 " Deliberate long before thou consecrate a friend; and 
 when thy impartial judgment concludes him worthy of 
 thy bosom, receive him joyfully, and entertain him 
 wisely; impart thy secrets boldly, and mingle thy 
 thoughts with his ; he is thy very self, and use him so. 
 If thou firmly thinkest him faithful, thou makest him so." 
 Indeed, both of these statements are but elaborations of 
 the words of Seneca the wise : " After friendship it is 
 confidence; before friendship it is judgment." Shake- 
 speare has the same idea in the advice of Polonius to 
 Laertes, when that worldly-wise observer of sound max- 
 ims counsels his departing son : 
 
 " The friends thou hast, and their adoption tried, 
 Grapple them to thy soul with hoops of steel." 
 
 And practical Benjamin Franklin suggests again the 
 thought in his maxim : " Be slow in choosing a friend, 
 slower in changing." 
 
 Cicero protested against the suggestion out of a former 
 generation — a suggestion ascribed to Bias, one of the 
 wise men of Greece — that " a man ought so to love as if 
 one day he would come to hate." Cicero was sure that 
 
4.6 Without Envy or Distrust. 
 
 " no speech could be found more hostile to friendship 
 than this;" and his responding question was: "In what 
 manner can any one be a friend to him to whom he 
 thinks he may possibly become an enemy ? " 
 
 How can friendship find a place for distrust ? An 
 out-going limitless love forbids and bars an incoming 
 limiting doubt. The only unrest of a love that rests in 
 the truth of one's truer other self, is the ceaseless craving 
 to Jove more, and to be more true in loving. 
 
 " The deepest hunger of a faithful heart 
 Is faithfulness." 
 
 ?L*-fc^<*. 
 
TRANSCENDING ALL LOVES. 
 
 NE need not go outside of the Bible record 
 for proof that friendship's love has a 
 place above all other loves ; although the 
 concurrent testimony of the ages, earlier 
 and later than that record, is to the same 
 effect. A truth like this could hardly fail of recognition 
 in the Book of books. 
 
 When Moses is warning the children of Israel of the 
 temptations to idolatry which will beset them in the land 
 of Canaan, he names the possible tempters to evil in the 
 order of their relative importance, and to a " friend " he 
 assigns the place highest of all. " If thy brother, the son 
 of thy mother, or thy son, or thy daughter, or the wife 
 of thy bosom, or thy friend, which is as thine own life % 
 entice thee secretly, saying, Let us go and serve other 
 gods ; . . . thou shalt not consent unto him, nor hearken 
 unto him." And everything in the Old Testament his- 
 tory and teachings would go to show that this was the 
 true climax of affections from the earliest ages of the 
 
 47 
 
48 Transcending All Loves. 
 
 world — friendship transcending all loves ; which is only 
 another way of saying that a love which is absolutely and 
 devotedly unselfish is superior to a love which has in it 
 any measure or taint of self-interest. 
 
 The loves competing with friendship are conjugal love 
 and kinship love. David bore witness to a friend's love 
 as " passing the love of women ; " and Solomon affirmed 
 unhesitatingly, " There is a friend that sticketh closer 
 than a brother." 
 
 It is a pregnant fact that in all the Old Testament story 
 only one human being is ever referred to as a "friend" 
 of God. The Lord is referred to as " Father " of all, and 
 as " Husband" of his entire people; but only Abraham 
 is designated as the Lord's "friend." Once, indeed, in 
 our English version, it is mentioned that " the Lord spake 
 unto Moses face to face, as a man speaketh unto his 
 friend ; " but this is clearly an allusion to the manner of 
 the intercourse on that occasion between Moses and the 
 Lord ; not a reference to the peculiar relation in which 
 they two stood to each other. In fact, the Hebrew word 
 here translated " friend " has no such suggestion of a 
 loving intimacy as the word which is applied to Abra- 
 ham's relation to God : it is a word more commonly 
 rendered "neighbor," From first to last it is "Moses 
 my servant," of whom the Lord speaks. It is "Abraham, 
 my friend " — and only Abraham. 
 
 So clearly was the uniqueness of this relation of Abra- 
 ham with the Lord recognized in the Oriental mind, that, 
 after twenty centuries had gone by, the Apostle James 
 pointed back to that uplifting of the Father of the Faith- 
 ful, saying : " Abraham believed God, and it was reckoned 
 
Transcending All Loves. 49 
 
 unto him for righteousness ; and he was called the friend 
 of God." And now, after wellnigh twenty centuries more, 
 that one patriarch is still known in all the East — known 
 by Jew, Muhammadan, and Christian — as " Ibraheem el- 
 Khaleel," "Abraham the friend." 
 
 True it is that, under the new dispensation, when Jesus 
 would honor above all precedent the disciples who had 
 trusted him unswervingly, he said, as he was parting with 
 them for a season : " No longer do I call you servants : 
 . . . but I have called you friends!' But this also was 
 a recognition of the truth that no other relation can be 
 nearer and dearer than friendship; hence the love which 
 transcends all loves was fittingly given that name. Friend- 
 ship is the love of loves, by the Bible standard. 
 
 It can hardly be supposed that it is of carelessness, or 
 without intention, that in both the Old Testament and 
 the New a distinction is repeatedly marked between the 
 mere marriage tie and the highest attainment of friend- 
 ship; whereby the former is counted of the flesh — the 
 life here in the flesh; while the later is counted of the 
 soul — the very life itself. It is Moses who records the in- 
 stitution of marriage, saying of the twain thereby made 
 one, " Therefore shall a man leave his father and his 
 mother, and shall cleave unto his wife : and they shall be 
 one flesh." Moses again it is who describes "a friend" 
 as in a relation to another closer and more vital than 
 even that of " one flesh " — " thy friend which is as thine 
 own life" — literally, "thine own self." It is Paul who 
 points back to this original institution of marriage as a 
 Divine declaration that "the twain shall become one 
 flesh," and who counsels that "even so ought husbands 
 
50 Transcending All Loves. 
 
 to love their own wives as their own bodies." Paul also 
 it is who, referring to his friend and his child in the faith, 
 Onesimus, speaks of him as " my very heart," and again 
 as " myself." Is there no meaning in these inspired 
 distinctions ? 
 
 It is not that the tie of marriage or the ties of blood 
 ought, in any case, to exist without the sentiment of 
 friendship ; but it is that those ties do not in and of 
 themselves secure such an interunion of very soul as is 
 possible between those who are only friends. Friend- 
 ship without conjugal or kinship love is a profounder and 
 more sacred affection than conjugal or kinship love with- 
 out friendship. He who has a duty of conjugal love or 
 of kinship love has a duty also of friendship's love in the 
 same direction. Without this love the other loves can 
 never reach their highest and holiest possibilities, or be 
 at their God-intended completion. 
 
 Jesus Christ and his church are, it is true, represented 
 in the relation of a bridegroom to a bride; but he and 
 his chosen disciples are also represented as united in 
 the yet more intimate and enduring relation of "friends." 
 The church, as a church, is his "body;" the personal 
 believers in him are sharers of his very "life." "In the 
 resurrection," says Jesus, "they neither marry nor are 
 given in marriage." But in his farewell discourse to his 
 disciples, as his "friends," Jesus says: "I come again, 
 and will receive you unto myself; that where I am there 
 ye may be also." The marriage tie by itself is of the life 
 that is here, in the flesh. The tie of friendship, with 
 marriage or apart from it, is of the life that is both here 
 and hereafter. This is the distinction recognized by the 
 
Transcending All Loves. 51 
 
 keen-witted Frenchman, Joseph Roux, when he defines 
 "love" as "two souls and one flesh," and "friendship" 
 as "two bodies and one soul." Friendship has been 
 called "the marriage of souls;" and that would seem 
 to be the light in which the Bible presents it. Those 
 who are united in marriage ought to be united also in 
 friendship; but unless marriage includes this union of 
 souls, marriage must end with the life that is. 
 
 Outside of the Bible text there is abundant evidence 
 that the richest experiences of the human heart, the 
 world over, have tended to give the first place, and the 
 best, to a love without any admixture of possible self- 
 interest, to a friendship closer than a tie of blood, and 
 passing the love of women. 
 
 In the sacred books of the Hindoos the climax of 
 crimes is declared to be a sin against one's friend. A 
 declaration in the Mahabharata is: 
 
 "To oppress a suppliant, to kill a wife, to rob a Brahman, 
 and to betray one's friend, 
 These are the four great crimes." 
 
 A misuse of power is a sin; the murder of a wife is a 
 greater sin; yet greater still is the robbing of a God- 
 representing Brahman ; but the crowning sin of all is the 
 betrayal of a friend, — for friendship transcends all loves, 
 and crimes against friendship are chiefest of crimes. 
 
 Choo He, a follower of Confucius, makes a similar 
 distinction to that which the Bible makes between mar- 
 riage as a tie of the flesh, and friendship as a tie of the 
 soul. "Marriage is the heaven-ordained relation on 
 which depends succession," he says; "and friendship is 
 
5 2 Transcending All Loves. 
 
 the heaven-ordained relationship on which depends the 
 correction of one's character; for by it the way of men 
 is traced out, and men's highest principles are built up." 
 Classic literature is as rich as Oriental in its praises of 
 the transcendency of friendship's love. Says Euripides : 
 
 "A friend 
 Welded into our life is more to us 
 Than twice five thousand kinsmen, one in blood." 
 
 Sophocles characterizes a friend as a person 
 
 " Dear as one's life which one loves most." 
 
 Aristotle reaffirms this idea of soul-union in true friend- 
 ship, saying that a good man ought to feel " toward his 
 friend as he does toward himself; for the good man has 
 the same relation to his friend as he has to himself." 
 And Cicero counsels unhesitatingly : " I can only urge 
 you to prefer friendship to all human possessions; for 
 there is nothing so suited to our nature, so well adapted 
 to prosperity or adversity." And of the pre-eminence 
 of friendship over any other human relation, Cicero says : 
 " In this respect friendship is superior to relationship ; 
 because from relationship a loving regard can be with- 
 drawn, while from friendship it cannot be. For with the 
 withdrawal of affection the very name of friendship is 
 done away, while that of relationship may remain." 
 
 Nor has later literature, philosophic or poetic, re- 
 versed the verdict of the classic writers as to the tran- 
 scendency of friendship. Says Bacon : " It was a sparing 
 speech of the ancients to say that a friend is another 
 himself; for that a friend is far more than himself." 
 
 Sir Thomas Browne speaks out of his heart of hearts 
 
Transcending All Loves. 53 
 
 when he testifies on this point : " I hope I do not break 
 the fifth commandment, if I conceive I may love my 
 friend before the dearest of my blood — even those to 
 whom I owe the principle of life. I never yet cast a true 
 affection on a woman [yet this was published, unchanged, 
 by the author, two years after his happy marriage] ; but 
 I have loved my friend as I do virtue, my soul, and my 
 God. From hence, methinks, I do conceive how God 
 loves man ; what happiness there is in the love of God." 
 
 " Nor yet," says Montaigne, " do the four time-honored 
 kinds [of love], — natural, social, hospitable, and sexual, — 
 either separately or conjointly, make up a true and per- 
 fect: friendship ; " since this has in it more than them all. 
 Montaigne points out that the ties of blood are of neces- 
 sity, and the ties of marriage are a covenant obligation, 
 both ties being in their continuance compulsory, apart 
 from the impulse of untrammeled affection ; " whereas 
 friendship has no manner of business or traffic with aught 
 but itself," it being voluntary in its beginning, and its 
 limitless on-going being unselfish and unswerving. 
 
 It is the German Engel who says : " Blood relationship 
 is sweet, and is what nature brings about ; but how much 
 sweeter are alliances of the soul." And a German prov- 
 erb runs : " We can live without a brother, but not 
 without a friend." A corresponding English proverb is : 
 " A father is a treasure, a brother is a comfort, but a 
 friend is both." Or as Evelyn has it: "There is in 
 friendship something of all relations, and something 
 above them all." And our Emerson sums up the truth 
 in his characterizing of friendship as " that select and 
 sacred relation which is a kind of absolute, and which 
 
54 Transcending All Loves. 
 
 even leaves the language of love suspicious and common, 
 so much is this purer ; and nothing is so much divine." 
 
 Spenser leads off, among English-speaking poets, in 
 explicit assigning of pre-eminence to friendship in com- 
 parison with all other loves : 
 
 " Hard is the doubt, and difficult to deeme, 1 
 When all three kindes of love together meet, 
 And doe dispart the hart with powre extreme, — 
 Whether shall weigh the balance downe ; to weet, 
 The deare affection unto kindred sweet, 
 Or raging fire of love to womankind, 
 Or zeale of frends combynd with vertues meet. 
 But of them all the band of vertuous mind, 
 
 Me seemes, the gentle hart should most assured bind. 
 
 " For naturall affection soone doth cesse, 
 And quenched is with Cupid's greater flame; 
 But faithfull frendship doth them both suppresse, 
 And them with maystring 2 discipline doth tame, 
 Through thoughts aspyring to eternall fame. 
 For as the soule doth rule the earthly masse, 
 And all the service of the bodie frame ; 
 So love of soule doth love of bodie passe, 
 No lesse than perfect gold surmounts the meanest brasse." 
 
 Shirley is equally sure that there is no other love like 
 
 friendship : 
 
 " It is a name 
 Virtue can only answer to : couldst thou 
 Unite into one all goodness whatsoe'er 
 Mortality can boast of, thou shalt find 
 The circle narrow, bounded to contain 
 This swelling treasure. Every good admits 
 Degrees ; but this, being so good, it cannot ; 
 For he's no friend who's not superlative. 
 
 1 Decide. 2 Mastering. 
 
Transcending All Loves. 55 
 
 Indulgent parent, brethren, kindred tied 
 By the natural flow of blood, alliances, 
 And what you can imagine, are too light 
 To weigh with name of friend. They execute 
 At best but what a nature prompts them to ; — 
 Are often less than friends when they remain 
 Our kinsmen still : but friend is never lost. 
 
 Gay sees the inherent superiority of an out-going and 
 on-going friendship in its contrast with aught there is in 
 the intenser passion of love : 
 
 " Love is a sudden blaze which soon decays, 
 Friendship is like the sun's eternal rays ; 
 Not daily benefits exhaust the flame : 
 It still is giving, and still burns the same." 
 
 Coleridge gives a more discriminating illustration of the 
 true supremacy of friendship over love : 
 
 " Love is flower-like ; 
 Friendship is a sheltering tree." 
 
 Charles Lamb cries out, in illustration of friendship's 
 transcendent love : 
 
 " Friend of my bosom ; thou more than my brother ! " 
 
 Tennyson echoes this estimate of the relative place of 
 friendship among loves, when he sings of the one dearest 
 to his heart : 
 
 " My friend, the brother of my love ; 
 
 Dear as the mother to her son, 
 More than my brothers are to me. 
 
 • • • • • 
 
 The sweetest soul 
 That ever looked with human eyes." 
 
56 Transcending All Loves. 
 
 Longfellow shows his heroic John Alden as recog- 
 nizing the superiority of self-abnegating friendship over 
 the purest self-indulgent love. It was when Miles Stand- 
 ish appealed in the name of his friendship to the young 
 lover of Priscilla, to win her for the sturdy chieftain, that 
 the answer came back nobly and generously : 
 
 " The name of friendship is sacred ; 
 What you demand in that name, I have not the power to 
 deny you ! " 
 
 So, 
 
 " Friendship prevailed over love, and Alden went on his errand." 
 
 Browning, with his master power as a poet sets forth, 
 in his "Saul," the truth that friendship's love is a revela- 
 tion and an earnest of the transcendent love of God. 
 David, finding himself helpless in his effort to restore the 
 disordered spirit of the King, gains hope through the 
 suggestion of his own never-failing affection as a friend. 
 
 "And oh, all my heart how it loved him ! but where was the sign ? 
 I yearned — ' Could I help thee, my father, inventing a bliss, 
 I would add, to that life of the past, both the future and this ; 
 I would give thee new life altogether, as good, ages hence, 
 As this moment, — had love but the warrant, love's heart to 
 dispense ! ' 
 
 Then the truth came upon me. No harp more — no song more ! 
 out-broke — 
 
 ' Do I find love so full in my nature, God's ultimate gift, 
 
 That I doubt his own love can compete with it ? Here, the parts 
 
 shift ? 
 Here, the creature surpass the Creator, — the end, what Began ? 
 Would I fain in my impotent yearning do all for this man, 
 And dare doubt he alone shall not help him, who yet alone can ? 
 
Transcending All Loves. 57 
 
 I believe it ! 'Tis thou, God, that givest, 'tis I who receive : 
 In the first is the last, in thy will is my power to believe. 
 
 See the King — I would help him but cannot, the wishes fall 
 
 through. 
 Could I wrestle to raise him from sorrow, grow poor to enrich, 
 To fill up his life, starve my own out, I would — knowing which, 
 I know that my service is perfect. Oh, speak through me now ! 
 Would I suffer for him that I love ? So wouldst thou — so wilt thou ! 
 So shall crown thee the topmost, ineffablest, uttermost crown — 
 And thy love fill infinitude wholly, nor leave up nor down 
 One spot for the creature to stand in ! ' " 
 
 And so it is that David, in the outreach of his unselfish 
 love as a friend, comes to a realizing sense of the measure- 
 less scope of that Divine love of which friendship is the 
 transcendent image and promise. 
 
 Thus always, from the earliest ages to the latest, in 
 sacred writings and in secular, friendship finds its recog- 
 nition as the pre-eminent and surpassing affection of the 
 human heart. The distinction between the love that 
 craves and seeks, and the friendship that would unfail- 
 ingly serve, has been perceived, all along the centuries ; 
 as it was sententiously expressed by Publius Syrus (and 
 afterwards by Seneca) : " Friendship always benefits ; but 
 love also injures." Or, as Goethe expands the thought: 
 
 " True friendship shows its worth in stern refusal 
 At the right moment ; and strong love sometimes 
 Heaps the loved one with ruin, when it serves 
 The will more than the weal of who demands." 
 
 " A man who is a friend, such as the name imports, — 
 except the gods nothing transcends him," says the pagan 
 poet Plautus. The Christian illustrator of "holy living" 
 
58 Transcending All Loves. 
 
 and "holy dying" finds in friendship "the greatest love, 
 and the greatest usefulness, and the most open com- 
 munion, and the noblest sufferings, and the most exemplary 
 faithfulness, and the severest truth, and the heartiest 
 counsel, and the greatest union of minds, of which brave 
 men and women are capable." As Katherine Philips, a 
 poet of friendship, sees it, — 
 
 " 'Tis love refined and purged from all its dross ; 
 The next to angel's love, if not the same ; 
 As strong as passion is, though not so gross : 
 It antedates a glad eternity, 
 And is a heaven in epitome." 
 
CHANGELESS IN CHANGES. 
 
 LOVE that is not conditioned on reciprocity 
 or recognition ; a love that is unselfish, 
 uncraving, ever out-going and ever on- 
 going; a love that consists in loving 
 rather than in being loved, and. that is 
 based on what the loved one is in himself, not on what 
 he is to the one who loves, — cannot be brought to an end 
 by any act, or by any lack, of another than the one whose 
 best personality it represents and exhibits ; nor by him 
 while he is still himself. A true friendship is changeless 
 in all changes. It is like the sun, shining just as truly 
 toward the earth while clouds are between it and our 
 planet, as when the atmosphere is clearest ; not like the 
 moon that shines only when it is shined upon. 
 
 " True friendship between man and man," says Plato, 
 " is infinite and immortal." Aristotle argues that a friend- 
 ship in order to be true must have a right basis, and that, 
 having a right basis, a friendship " is, as we might expect, 
 permanent ; " that " with respect to time and everything 
 
 59 
 
60 Changeless in Changes. 
 
 else it is perfect ; that a friendship, " because it is felt for 
 
 its own sake, continues." Cicero similarly reasons : " If 
 
 it were expediency that cemented friendships, expediency 
 
 when changed would dissolve them ; but because one's 
 
 nature can never change, therefore true friendships are 
 
 eternal." It is of friendship's love that Shakespeare says 
 
 unqualifiedly : 
 
 " Love is not love 
 Which alters when it alteration finds, 
 Or bends with the remover to remove : 
 Oh, no ! it is an ever-fixed mark 
 That looks on tempests, and is never shaken." 
 
 Mrs. Browning reiterates this truth in her denial that any 
 true love ever knew a change : 
 
 " Those never loved, 
 Who dream that they loved once." 
 
 The intercourse of true friends is a joy of friendship that 
 increases with its exercise, and that can never cloy the 
 heart. But the intercourse of friends, while a joy of friend- 
 ship, is not a necessity of friendship. What may be the 
 intercourse of friends is a possibility without end. What 
 must be the intercourse of friends is a possibility without 
 beginning. A change in circumstances, that separates 
 those who rejoiced in the joy of inspiring intercourse, 
 does not change the character or the affection of him 
 who is a true friend. " Friends, though absent, are still 
 present," says Cicero. Dryden re-phrases this thought : 
 
 " The souls of friends like kings in progress are ; 
 Still in their own, though from the palace far." 
 
 " It is sublime," says Emerson, " to feel and say of an- 
 
Changeless in Changes. 6l 
 
 other, I need never meet, or speak, or write to him ; we 
 need not reinforce ourselves, or send tokens of remem- 
 brance: I rely on him as on myself; if he did thus or 
 thus, I know it was right." 
 
 Wilhelm von Humboldt saw his friend Charlotte 
 Diede for only three days, in his early manhood ; but 
 the friendship then awakened was maintained unswerv- 
 ingly during twenty-six years of absence, and of silence, 
 which followed that meeting. Even after that, when the 
 intercourse of these two friends was renewed, and was 
 kept up by delightful correspondence for the twenty 
 remaining years of his life, — both being married, — they 
 saw each other only twice in all that time. Yet this is 
 one of the friendships of history ; and its record is con- 
 sistent with all that is known of the high possibilities of 
 changelessness in a friend, despite all changes in the 
 intercourse of a friendship. 
 
 A true friendship cannot die ; but a true friend can. Yet 
 the absence of a friend through death need not change 
 the love that goes out toward him. "Though dead they 
 are alive," says Cicero, of friends who are real friends ; 
 " so entirely does the honor, the memory, the regret, of 
 friends attend them." Similarly says Lavater : 
 
 " True friends, nor death, nor separating fate, 
 can e'er divide." 
 
 And Whittier reminds us that our friends who are gone 
 are as really friends as while they were with us here : 
 
 " Not shadows in a shadowy band, 
 Not others, but themselves are they." 
 
62 Changeless in Changes. 
 
 r 
 
 David's heart-cry of sorrow and of love for his dead 
 friend was : 
 
 " I am distressed for thee, my brother Jonathan : 
 Very pleasant hast thou been unto me ; 
 Thy love to me was wonderful, 
 Passing the love of women." 
 
 But David's friendship for Jonathan was not changed by 
 the change that separated them thus sadly. It was long 
 years after this that David, finally settled in his estab- 
 lished kingdom, asked of those about him, " Is there yet 
 any left of the house of Saul, that I may show him kind- 
 ness for Jonathan's sake ? " And when they told him 
 of Mephibosheth, the crippled son of Jonathan, David 
 brought that representative of his dead friend into his 
 royal home, and gave him a place at the king's table, in 
 proof of the changelessness of David's friendship for 
 Jonathan. I It is of the power over David of this change- 
 less friendship, after Jonathan's death, that Cardinal New- 
 man tells : 
 
 " O heart of fire ! misjudged by wilful man, 
 
 Thou flower of Jesse's race ! 
 What woe was thine, when thou and Jonathan 
 
 Last greeted face to face ! 
 He doomed to die, thou on us to impress 
 The portent of a blood-stained holiness. 
 
 " Yet it was well : — for so, 'mid cares of rule 
 
 And crime's encircling tide, 
 A spell was o'er thee, zealous one, to cool 
 
 Earth-joy and kingly pride ; 
 With battle-scene and pageant, prompt to blend 
 The pale, calm specter of a blameless friend." 
 
Changeless in Changes. 63 
 
 No one need cry, with Dryden, to a surviving friend : 
 
 " Be kind to my remains, and oh, defend, 
 Against your judgment, your departed friend ! " 
 
 He who is a friend is changeless in friendship : 
 
 " Who heart-whole, pure in faith, once written friend, 
 In life and death is true, unto the end ; " 
 
 and the end of life is not a changeless friendship's end. 
 
 " Men have their time, and die many times in desire of 
 some things which they principally take to heart," says 
 Bacon ; " the bestowing of a child, the finishing of a work, 
 or the like. If a man have a true friend, he may rest 
 almost secure that the care of these things will continue 
 after him. So that a man hath, as it were, two lives in 
 his desires. A man hath a body, and that body is con- 
 fined to a place ; but where friendship is, all offices of life 
 are, as it were, granted to him and his deputy." 
 
 History, sacred and profane, is enriched with the rec- 
 ord of the recognized and honored legacies of friendship. 
 Hiram, king of Tyre, the friend of David, proffered his 
 loving service to Solomon, when Hiram was the survivor, 
 and Solomon was the successor, of David ; " for Hiram 
 was ever a lover of David," — after David's death, as truly 
 as before. Homer tells us that Menelaus, when he dis- 
 covers that a stranger guest in his house is Telemachus, 
 the son of Odysseus, his friend and former fellow-soldier 
 before the walls of Troy, exclaims : " Zeus forfend it and 
 all the other deathless gods, that ye should depart from 
 my house to the swift ship. . . . Never shall the dear son 
 of this man, even of Odysseus, lay him down upon the 
 ship's deck, while as yet I am alive and my children after 
 
64 Changeless in Changes. 
 
 me are left in my hall." It was the hereditary, or the 
 transmitted, friendship of the elder Laelius for the elder 
 Scipio Africanus, as manifested in the loving friendship 
 of the younger Laelius and the younger Scipio, which 
 was made the basis of Cicero's immortal De Amicitia. 
 
 So, always, he who can be trusted as a friend to a living 
 loved one, can be trusted as a friend to those whom death 
 bequeaths to him as a legacy from that loved one. Nor 
 absence nor death can change any friendship that is 
 worthy of its name. 
 
 But there are changes more trying than those of ab- 
 sence or of death. He who won a friend's love and 
 seemed to return it may cease to be loving, or may cease 
 to be true. Can a friendship be changeless in such 
 changes as these ? This is an old-time question, that is 
 as important to-day as ever. " There is a difficulty," says 
 Aristotle, "in the question whether or not we should 
 dissolve friendship with those who do not continue the 
 same as they originally were. ... If one admits another 
 to his friendship as being a good man, and then that loved 
 one becomes wicked, or is thought to be so, must he still 
 love him ? Or is this impossible ? ... If again the loved 
 one continues the same, while the other becomes better, 
 and widely different in virtue, must the latter still con- 
 sider the former as his friend ? Or is that not possible ? 
 The case is plainest when the difference becomes very 
 great, as in friendships contracted in childhood ; for if 
 one continues a child in intellect, and the other becomes 
 a man of the highest character, how can they be friends, 
 since they no longer take pleasure in the same things, 
 nor sympathize in joy and grief together ? " 
 
Changeless in Changes. 65 
 
 It is in view of such changes on the part of the one 
 loved, — changes that seem to make him another man, or 
 to put him outside of the pale of the old friendship, — that 
 Aristotle asks, as to the friend who has been sincere and 
 true in his affection for him: " Must he, thenceforward, 
 feel no otherwise toward him than if he had never been 
 his friend ? Or, ought he to remember their past inti- 
 macy; and just as we think that a man should confer 
 favors on friends rather than on strangers, ought he, in 
 like manner, to bestow some consideration on those who 
 were his friends, for the sake of past friendship ? " And 
 these questions of the great Greek philosopher have been 
 puzzled over and reiterated from his day to ours. 
 
 The intimacies of a friendship are one thing ; but the 
 friendship itself is quite another thing. The intimacies 
 depend on the reciprocal relations of the two friends ; 
 but the friendship of either is independent of the course 
 or the attitude of the other. A friendship may be change- 
 less, while the intimacies of that friendship change greatly. 
 A loved one's ways may change, and in consequence 
 there may be a change in the intercourse and the seem- 
 ing relations between him and the one who has loved 
 him; but that does not in itself involve, or justify, a 
 change in the love of him who has claimed to be his 
 whole-hearted, unselfish friend. 
 
 If, indeed, a friendship were based on a process of rea- 
 soning concerning the characteristics and consequent con- 
 duct of the one loved, it might change with a disclosed 
 change in that basis of estimate. But because a friend- 
 ship is based on the facl: that the one who loves is himself, 
 and that the one who is loved is himself, a true friendship 
 
 5 
 
66 Changeless in Changes. 
 
 cannot change while the one who loved remains himself, 
 and the one whom he loves is, with all his changes, still 
 himself. Failure on the part of the one loved may sad- 
 den a friend's heart, or treachery may break it, but no 
 such change as this can change that heart's fidelity. 
 
 It was while Jesus was troubled in spirit over his 
 already planned betrayal by one whom he had loved as 
 a friend, that he made exhibit of his still-continuing un- 
 selfish love for him by giving to him the morsel, or sop, 
 of affection, out of the dish from which they were par- 
 taking together in friendship. In all the changes of that 
 night of gloom, the friendship of Jesus was changeless. 
 The nearer one's friendship approaches to the standard 
 of Jesus, the surer it will be to remain unfailingly true, 
 despite every failure of its object of love. 
 
 When Josephus was defending the Jews against the 
 attack on them by the pagan Greek Apion, he laid em- 
 phasis on their habit of unchanging fidelity in all the 
 changes of a chosen friendship. " Secrecy among friends 
 is prohibited," he said ; " for friendship implies an entire 
 confidence without any reserve." " Nay, where friend- 
 ship is dissolved," he added, u we must not be false to a 
 former trust." It would hardly be admitted that the 
 Christian standard at this point is lower, on this verge of 
 the twentieth century, than was that of the Jews at the 
 beginning of our era. 
 
 One's self, rather than one's friend, is on trial when the 
 question is mooted whether a love given in a friendship 
 is to continue changelessly, or is to change. If a man 
 was wise and true in giving his love, let him be wise and 
 true in its continuing. If, however, it would seem that he 
 
Changeless in Changes. 6 J 
 
 was not wise, let it not also appear that he is not true. 
 Even if it be too late to choose a true friend wisely, it is 
 not too late to be wisely true as a friend. 
 
 This thought it is that Cicero emphasizes when he says : 
 " We should employ such carefulness in forming our 
 friendships that we could not at any time begin to love 
 the man whom we could possibly ever hate. Moreover, 
 if we have been but unfortunate in our selection, . . . this 
 should be submitted to, rather than that a time of alien- 
 ation should ever be contemplated. . . . For nothing can 
 be more disgraceful than to be at enmity with him with 
 whom you have lived on terms of friendship." 
 
 Coleridge, in the greatness of his mind, perceived the 
 truth that no change in the intimacies of a friendship 
 should change the friendship itself: 
 
 " Unchanged within to see all changed without 
 Is a blank lot and hard to bear, no doubt. 
 Yet why at others' wanings shouldst thou fret ? 
 Then only mightst thou feel a just regret, 
 Hadst thou withheld thy love or hid thy light 
 In selfish forethought of neglect and slight. 
 O wiselier then, from feeble yearnings freed, 
 While, and on whom, thou mayst — shine on ! nor heed 
 Whether the object by reflected light 
 Return thy radiance or absorb it quite : 
 And though thou notest from thy safe recess 
 Old friends burn dim, like lamps in noisome air, 
 Love them for what they are ; nor love them less, 
 Because to thee they are not what they were." 
 
 At the best, a change in the intimacies of a friendship 
 is a loss to both him who loves and him who is loved. 
 It is with all estranged friends as it was with Lord Roland 
 
6& Changeless in Changes. 
 
 and Sir Leoline, in Coleridge's " Christabel," in their 
 estrangement : 
 
 " Each spoke words of high disdain 
 
 And insult to his heart's best brother : 
 They parted — ne'er to meet again ! 
 
 But never either found another 
 To free the hollow heart from paining— 
 They stood aloof, the scars remaining, 
 
 Like cliffs which had been rent asunder ; 
 A dreary sea now flows between ; — 
 
 But neither heat, nor frost, nor thunder, 
 Shall wholly do away, I ween, 
 
 The marks of that which once hath been." 
 
 A changeless personality, that must unceasingly suffer 
 from the changed relations of a once joyous friendship, 
 cannot be so untrue to itself as to be untrue to the memo- 
 ries, the inspirations, and the obligations, of that friend- 
 ship. At the worst, in recognition of that which is called 
 a hopeless change in the friendship itself, its reverent cry 
 
 will be : 
 
 " We that were friends, yet are not now, 
 We that must daily meet 
 With ready words and courteous bow, 
 
 Acquaintance of the street ; 
 We must not scorn the holy past, 
 
 We must remember still 
 To honor feelings that outlast 
 The reason of the will." 
 
OF WORLD-WIDE HONOR. 
 
 §||P^.^Sf?l V E R Y heart is human, and every human 
 yM^^^L% heart has its possibilities in the direction of 
 jiHp^la best and truest outreachings of affection. 
 ^M^VSAff In all lands and in all ages the reciprocal 
 ssaShaartB* ties of blood and of marriage have found 
 their comparative measure of binding force ; and with like 
 universality there has been recognized the binding force 
 of the tie in a noble and an ennobling friendship — 
 above the dearest of these reciprocal ties. 
 
 Marriage has had its varying degrees of obligation and 
 sacredness among different peoples of the world. Polyg- 
 amy, polyandry, and promiscuity, have in turn tended to 
 destroy or diminish the beauty and sanctity of the primal 
 institution of dual union in conjugal love. Parental and 
 filial and fraternal affections have had greater or lesser 
 sway according to the circumstances and characteristics 
 and religious beliefs of diverse nationalities and com- 
 munities. Savage customs, or selfish cravings, or eccle- 
 siastical requirements, have had their part in crushing 
 
 69 
 
jo Of World- Wide Honor. 
 
 out the divinely implanted love for offspring. Perverted 
 reasoning, or the hard struggle for personal existence, 
 has at times so far obliterated from the mind all loyal 
 regard for the authors of one's being, as to cause the 
 desertion or destruction of helpless or infirm parents to 
 be deemed justifiable, or even praiseworthy. All these 
 causes have again, in their turn, operated to neutralize 
 the love which would bind in unity the several children 
 of a common parentage. Yet no people has fallen so low 
 in the social scale, nor has any risen so high, as to be 
 without the clear conception of a union, real, sacred, and 
 abiding, between two persons made one in the love of an 
 unselfish and inviolable friendship. 
 
 An absolute merging of two personalities into one, in 
 this union of friendship, has been sought, among primi- 
 tive peoples everywhere, by the intermingling of the 
 blood of the two, through its mutual drinking, or its 
 inter-transfusion ; with the thought that blended blood 
 is blended life. Traces of this custom are found in the 
 traditions and practices of the aborigines of different por- 
 tions of Asia, Africa, Europe, North and South America, 
 and the Islands of the Sea. Nor is there any quarter of 
 the globe where traces of this rite, in one form or another, 
 are not to be found to-day. 
 
 Almost invariably this formal seeking of a friendship 
 union by intermingled blood has been accompanied by 
 an appeal to God, or to the gods, in witness of its sacred- 
 ness, and in pledge of unswerving fidelity to its obliga- 
 tions. A sundering of this tie — unlike that of marriage — 
 has ever been deemed an impossibility ; and no claims of 
 personal interest, of family, of caste, of country, or of 
 
Of World- Wide Honor. 71 
 
 religion, have been recognized as justifying a denial, by 
 either party, of the pre-eminent hold on him by his other 
 very self; and fidelity to this tie has been always held to 
 be the duty of each friend, apart from the fact of the 
 fidelity of the other. It may, indeed, be affirmed unquali- 
 fiedly, that no other human tie or bond has had the sacred- 
 ness and inviolability which attaches to this soul inter- 
 merging in friendship — in every age and everywhere. 
 
 Even where the intermingling of very blood no longer 
 prevails as a method of seeking or symbolizing soul union 
 in friendship, that union is often pledged by solemn vows 
 in the presence of protecting and avenging divinities, in 
 evidence that it is put beyond recall by the parties who 
 assume its sacred responsibilities and obligations. Thus, 
 in China, two friends will covenant with each other by 
 burning incense together before some popular idol, or 
 they will together worship Heaven and Earth, invoking a 
 blessing on their friendship, and imprecating a curse on its 
 violation. In Syria, in Arabia, in Egypt, and in Turkey, 
 it is customary to solemnize the ratifying of a friendship 
 by the two parties visiting together some holy shrine 
 where their formal promises of mutual fidelity shall be 
 made doubly binding. Similarly, for centuries it was the 
 habit of Christian friends to hallow their vow of friend- 
 ship by partaking together of the Holy Communion at 
 the church altar. And to the present time, in Russia, 
 there exists the practice of an interchange of blood-sym- 
 bolizing crosses in a sacred friendship, as an apparent 
 survival of the primitive custom of reverently intercom- 
 mingling the blood itself in God's sight. Among some 
 tribes of North American Indians the " Friendship Dance" 
 
72 Of World-Wide Honor. 
 
 is a rude religious ceremony by which a formal recog- 
 nition is made of the union in friendship of two warriors, 
 in the presence of their tribe and of unseen spirits above. 
 Again, it will be by the dividing of a bloody scalp 
 between two Indians who are drawn to one another, that 
 a common life in friendship is sought; as if by the help 
 of him who is the Author of all life. In some such 
 solemn way, " two young men agree to be perpetual 
 friends to each other, or more than brothers. Each 
 [thenceforward] reveals to the other the secrets of his 
 life, and counsels with him on matters of importance, 
 and defends him from wrong and violence, and at his 
 death is chief mourner." 
 
 In incidental proof of the primitive idea that in friend- 
 ship's highest attainment there is an absolute intermin- 
 gling and merging of two natures into one, there is the 
 world-wide custom of ratifying a covenant of friendship 
 by the exchanging of garments, or armor, or weapons, 
 or of personal names. This exchanging of names 
 in friendship, which prevails widely among primitive 
 peoples, is peculiarly significant of this idea. It is 
 not, as in the case of marriage, the acceptance of one 
 name for both parties, as a matter of convenience, or as a 
 seeming surrender of one personality to another ; but it 
 is rather a mutual transference of personal identity. It 
 is as if the friendship which originated " because he was 
 he, and because I was I," had issued in the conclusion, 
 " Now he is I, and now I am he." Nor is the idea here 
 suggested one which marks a lower degree of intelli- 
 gence, cultivation, or spiritual perception and attainment. 
 It is found in the sacred writings of the East ; and it 
 
Of World-Wide Honor. 73 
 
 shows itself in the choicest classic lore and Christian lit- 
 erature. It enters into the shaping of human language 
 concerning human affection. It is, in fa6l, of the very 
 being of friendship at its truest and best. 
 
 It is said of the loving union of two divine friends, Ra 
 and Osiris, in the theogony of ancient Egypt, that " each 
 embraced the other, and [they] became as one soul in 
 two souls " — as one life in two lives. Hence, " Ra is the 
 soul of Osiris, and Osiris is the soul of Ra." Similarly 
 it is declared of two divine friends, Vishnoo and Siva, 
 in the theogony of India : " The heart of Vishnoo is 
 Siva, and the heart of Siva is Vishnoo." The one is the 
 other, and the two are one. 
 
 Aristotle cites among the time-honored proverbs of 
 Greece in his day, in illustration of the union wrought 
 by a sincere friendship : " One soul [in common] ; " 
 " Friendship is equality ; " " The property of friends is 
 common." And for his own definition Aristotle gives : 
 " A friend is another self." Not partnership, but union, 
 is found in friendship. 
 
 Says Cicero : " He who looks on a true friend looks 
 as it were upon a kind of himself;" for "a true friend 
 ... is as it were a second self; " and so either is the 
 other. Horace again apostrophizes Virgil as " the half 
 of my soul ; " and the two halves of a soul are equal, and 
 are equally incomplete. 
 
 This idea of an intermerged identity in true friendship 
 is found in a common root-term which enters into words 
 meaning " friendship " or " unselfish love," in many of the 
 Indo-European languages. The Latin amo, "to love," 
 from which comes amicitia, "friendship," as also the 
 
74 Of World-Wide Honor. 
 
 Sanskrit karri, " to love," is cognate with the Greek hama, 
 " together with," "at one with," "the same as;" and this 
 term again has its correspondents in the Sanskrit sama y 
 the Zend hama y the Latin simul and similis, the Gothic 
 sama, the German samrnt, the Anglo-Saxon same ; the 
 radical thought throughout being that of " likeness " 
 even to "sameness." In the aboriginal languages of both 
 North and South America there are many illustrations 
 of this idea, especially among those people who dis- 
 tinguish closely between different kinds of affection. It 
 is in recognition of this idea that we speak of " liking " 
 one whom we love, or of being like him, as a cause, or as 
 a result, of our love for him. And herein is the justifica- 
 tion of the saying of Publius Syrus : " Friendship either 
 finds men equal, or makes them so." 
 
 Friendship is a theme of themes in the world's esteem- 
 ing. The sacred books of the ages give it a foremost 
 place among the holiest of human relations ; and neither 
 the works of cold philosophy nor those of fervid imagi- 
 nation, nor yet the writings of hard unbelief, ignore it, or 
 deem it unworthy of high extolling. 
 
 The wisest of the Old Testament writers, who had 
 exhausted the treasures and the pleasures of the world 
 in their power to minister to his advantage, testifies to the 
 pre-eminence of friendship in its enduring gain ; 
 
 "A friend loveth at all times, 
 And is born as a brother for adversity." 
 
 "Ointment and perfume rejoice the heart : 
 So doth the sweetness of a man's friend that cometh 
 
 of hearty counsel. 
 Thine own friend and thy father's friend, forsake not." 
 
Of World-Wide Honor. 75 
 
 " Iron sharpeneth iron ; 
 So a man sharpeneth the countenance 
 of his friend." 
 
 And, in the New Testament, One wiser than Solomon 
 declares : " Greater love hath no man than this, that a 
 man lay down his life for his friends " — as friendship has 
 many a time prompted a friend to do gladly. 
 Says the Son of Sirach, in the Apocrypha : 
 
 "A faithful friend is a strong defence : 
 And he that hath found him hath found a treasure. 
 There is nothing to be exchanged for a faithful friend, 
 And his excellence is invaluable. 
 A faithful friend is the medicine of one's life ; 
 And they that fear the Lord shall find him." 
 
 Rabbi Eleazer, in the Talmud, says : " Let the honor 
 of thy friend be dear unto thee as thine own." And a 
 Talmudic proverb summarizes the gains of friendship in 
 the exclamation : " Friends, though they be as the friends 
 of Job; or else death ! " 
 
 Every Muhammadan is designated in the literature of 
 Arabic theologians as el-Habecb, — " the friend ; " since 
 in their opinion there can be no more sacred bond of 
 unity than that which is thus indicated. Even the author 
 of the Quran, himself, who had forbidden mourning over 
 the death of a believer, wept sorely when Zayd, his loved 
 personal friend, was taken from him ; and his answer to 
 the question why he should thus transgress his own com- 
 mandment was : " This is not forbidden ; for this is but 
 the yearning in the heart of friend for friend." Other 
 relations may be sundered tearlessly, but the parting of 
 friends cannot be borne without sorrow. 
 
J 6 Of World-Wide Honor. 
 
 In the most ancient Chinese classics, — the Shoo King 
 and the Shi King, which were venerable sources of wis- 
 dom to Confucius, — the relation of "friend and friend" is 
 pointed out as a Heaven-ordained and a Heaven-honored 
 relation. Of him who has found a true friend, it is there 
 
 affirmed: 
 
 " Spiritual beings will then hearken to him. 
 He shall have harmony and peace." 
 
 The teachings of those works tend to show that the 
 cultivation of friendship is a sure means of promoting one's 
 spiritual welfare. Confucius laid emphasis on the impor- 
 tance of friendship ; and he admitted that he had not 
 attained to the highest demands of its standard of pure 
 and unselfish affection. A successor of Confucius said 
 sweepingly : " From the emperor downwards all must 
 have friends. Friendship is the first of the social rela- 
 tionships, and may not be abandoned for a single day." 
 
 The Institutes of Manu are a basis of Hindoo teach- 
 ing concerning truth and duty. These Institutes picture 
 the relation of " friend " as surviving all relations of blood 
 or marriage in the world to come; and they point to a 
 " betrayer of a friend " as one who should be excluded 
 from the sacred funeral feasts. In the Mahabharata, the 
 epic-thesaurus of Hindoo wisdom, a like prominence is 
 given to friendship and to the sin of its betrayal. In 
 the Sanatsugatiya, an episode of the Mahabharata, "six 
 characteristics " are specified as pertaining to friendship : 
 That one should rejoice with his friend at anything pleas- 
 ing ; that one should grieve with his friend at anything 
 disagreeable ; that, with a pure heart, one, when solicited 
 by his friend, should give to him whatever he seeks, even 
 
Of World-Wide Honor. J J 
 
 though it be something that ought not to be asked for — 
 as one's wealth, one's sons, or even one's own wife ; that 
 when one has given thus freely to his friend, he should 
 not continue to dwell near him through a desire to secure 
 some return for his gifts ; that one should live by his own 
 toil, rather than by the toil of a friend ; and that one 
 should freely forgo his own profit for a friend's sake. 
 
 At the very basis of the Zend-Avesta— the inspired 
 guide of the Parsee — is the conception of friendship at 
 its holiest and best. Mithra, or Mitra, " the god of the 
 heavenly light," is in himself a personification of friend- 
 ship. " Mitra means, literally, ' a friend,' " says the scho- 
 liast. Max Miiller gives the term as " derived from the 
 word mid, * to be fat,' ' to make fat,' ' to make shining,' 
 'to love,'" the root idea being that of shining out and 
 shining on enrichingly toward a loved one. Hence the 
 Parsee conception of the nature and mission of a true 
 friend is that of the free shining of a heavenly light, 
 regardless of its reception or reflection by the object 
 shined on. Rashnoo, again, is " the genius of truth," in 
 the Parsee theogony. The Zend-Avesta says that Rash- 
 noo gave all his soul for long friendship to Mitra. This 
 makes the interunion of light and truth an illustration 
 of holy friendship, in the Parsee religion. " I will sacri- 
 fice unto friendship, the best of all friendships, that reigns 
 between the moon and the sun," says a devout believer, 
 as cited in the Zend-Avesta. The sun here represents 
 the friend, who sends out the light of his love unfailingly 
 toward the moon. The moon receives and refle6ls that 
 brilliant light ; but even if it were not to do so, the sun 
 would keep on shining in that direction. 
 
78 Of World-Wide Honor. 
 
 Perhaps the one form of religion in all the world which 
 is by its very nature inimical to that which is holiest and 
 noblest in a pure friendship is Booddhism ; for Booddhism, 
 as a religion, is the incarnation and deification of Self; 
 while friendship is in its very soul and essence the ab- 
 negation of self. Yet even Booddhism testifies to the 
 admirableness and worth of the highest conception of 
 friendship, while giving warning against the outlay of 
 that love which is the life of such a friendship. " From 
 love comes grief, from love comes fear," says the Dham- 
 mapada ; " he who is free from love knows neither, grief 
 nor fear." " So long as the love of man towards women, 
 even the smallest [measure of it], is not destroyed, so 
 long is his mind in bondage." " Sons are no help, nor a 
 father, nor relations ; there is no help from kinship, for 
 one whom death has seized." 
 
 This is the starting-point of Booddhism with reference 
 to the ties of marriage and of kinship ; and the whole 
 trend of that self-seeking religion is in the direction of 
 hostility to these ties. The counsel of the Booddhist 
 Suttasis: " In him who has intercourse (with others) 
 affections arise, (and then) the pain which follows affec- 
 tion; considering the misery that originates in affection, 
 let one wander alone like a rhinoceros." " He who has 
 compassion on his friends and confidential (companions) 
 loses (his own) advantage, having a fettered mind ; see- 
 ing this danger in friendship, let one wander alone like 
 a rhinoceros." " Having left son and wife, father and 
 mother, wealth and corn and relatives, the objects of de- 
 sire, let one wander alone like a rhinoceros." 
 
 But while it is inconsistent with the self-seeking spirit 
 
Of World-Wide Honor. 79 
 
 of Booddhism to be a friend, it is not inconsistent with 
 that spirit to have a friend, if true friendship proffers its 
 disinterested and unswerving love to the self-seeker. 
 Therefore the Booddhist Suttas go on to say, compla- 
 cently : " Surely we ought to praise the good luck of 
 having companions ; the best (and such as are our) equals 
 ought to be sought for ; not having acquired such friends 
 let one, enjoying (only) allowable things, wander about 
 like a rhinoceros." But, again, " If one acquires a clever 
 companion, an associate righteous and wise, let him, over- 
 coming all dangers, wander about with him glad and 
 thoughtful." Then, in recognition of the fact that it is 
 not easy, for one who is unwilling to be a friend, to com- 
 mand a pure and disinterested friendship, the Suttas moan 
 out : " Friends without an object are now difficult to 
 get!" Thus the selfishest religion in the universe pays 
 its tribute to unselfish friendship, by affirming that friend- 
 ship is better worth having than any other human affec- 
 tion — if only it can be had without cost to its receiver. 
 
 The Icelandic sagas and the Norseland Eddas are as 
 explicit in their recognition of the beauty of the unselfish 
 fidelity of friend to friend, as are the Vedas and Suttas 
 of India. Thus, in the renderings of Taylor and of 
 Howitt, from the Hava-mal : 
 
 " He is the faithful friend who spares 
 Out of his pair of loaves the one." 
 
 " Love your own friends, and also theirs ; 
 But favor not your foeman's friend." 
 
 " If thou hast a friend 
 Whom thou canst confide in, 
 And wouldst have the joy of his friendship, 
 
80 Of World - Wide Honor. 
 
 Then mingle thy thoughts with his, 
 
 Give gifts freely, 
 
 And often be with him." 
 
 " The tree withereth 
 Which stands in the courtyard 
 Without shelter of bark or of leaf. 
 So is a man 
 Destitute of friends. 
 Why should he live on?" 
 
 In every record of man's thought or feeling, in all the 
 ages, wherein is any gleam of heavenly wisdom or of 
 heavenward aspiring, there are sure to be found the recog- 
 nition and praise of friendship as God's good gift to man, 
 and as a human reflection of Divine love. Prophet, evan- 
 gelist, sage, philosopher, poet, and truth-seeker, — all have 
 their eyes on this lofty ideal. 
 
 A versified citation from the Greek Menander runs : 
 
 " Not on the store of sprightly wine, 
 
 Nor plenty of delicious meats 
 Though generous Nature did design 
 
 To court us with perpetual treats ; — 
 'Tis not on these we for content depend, 
 So much as on the shadow of a friend." 
 
 From the ancient Sanskrit the reminder comes : 
 
 " The words which from a stranger's lips offend, 
 Are honey-sweet if spoken by a friend: 
 As when the smoke of common wood we spurn, 
 But call it perfume sweet when fragrant aloes burn." 
 
 It is Ennius, who has been called the Chaucer of the 
 Romans, who asks, 
 
 " How can life be true life without friends? " 
 
Of World-Wide Honor. 81 
 
 And the Russian poet Dimitriev re-echoes this thought 
 when he says for himself, despondently : 
 
 " I've been seeking a friend ! — there's none below; 
 The world must soon to ruin go." 
 
 Hafiz, the Persian, sings : 
 
 " Every one the friend solicits, 
 Be he sober, quaff he wine." 
 
 Germany's Schiller reiterates this asseveration, as he 
 sings of the surpassing light that is seen 
 
 " In friendship's eloquent and beaming eye." 
 
 " Lo ! arm in arm, through every upward grade, 
 From the rude Mongol to the starry Greek 
 (Who the fine link between the mortal made 
 
 And heaven's lost seraph), — everywhere 
 Union and bond we seek — till in one sea sublime 
 Of love, be merged all measure and all time." 
 
 The Swiss Lavater says in his " Words of the Heart : " 
 
 " Noble friends are a pledge, to the noble, of God and the future ; 
 True friends, nor death nor separating fate can divide." 
 
 It is that intensest of Frenchmen, Voltaire, who extols 
 this sentiment, as 
 
 " Friendship divine, true happiness of heaven, 
 Sole motion of the soul wherein excess 
 Is righteous." 
 
 The Spanish poet Calderon bears witness : 
 
 " There is no better book 
 
 In life, than a wise friend ; 
 For with his teaching-look 
 
 His teaching-voice shall blend." 
 6 
 
82 Of World-Wide Honor. 
 
 And the English Matt Prior links the old and the new, in 
 the thought that everywhere is both new and old : 
 
 " Of all the gifts the gods afford, 
 (If we may trust old Tully's word,) 
 The greatest is a friend, whose love 
 Knows how to praise, and when reprove." 
 
 Finally our own Emerson, both philosopher and poet, 
 rounds out the sphere of friendship's praise, in his decla- 
 ration, " A friend may well be reckoned the master-piece 
 of nature." 
 
 The world's folk-lore, which is the world's preferred 
 traditions of primitive beliefs, gives a foremost place, in 
 its exhibit of noblest purpose and endeavor, to unswerv- 
 ing fidelity in the sphere of purely disinterested friend- 
 ship. The earliest traditions preserved to us out of the 
 records of Babylonia and Egypt and China and India, as 
 also those of the Norseland, of Southern Africa, and of 
 North and South America, include multiplied illustrations 
 of such faithfulness of friendship in its heroic aspects. 
 
 An Arabic classic on friendship is the Book of 'Enoch, 
 which has appeared also in Hebrew and in French. Its 
 main feature is the story of two friends, the one of Bag- 
 dad and the other of Cairo. He of Cairo, finding that he 
 of Bagdad was enamored of a slave-girl, just purchased 
 by the Cairene, and counted by him as a peculiar treas- 
 ure, insisted on making a gift of her to his friend in token 
 of his friendship. When the girl had been taken to Bag- 
 dad the Cairene found his own love for her not yet van- 
 quished, and he visited Bagdad in the hope of seeing her 
 again. Ashamed to show himself to his friend — as one 
 who might seem regretful of his a6l of self-denial — he, 
 
Of World -Wide Honor . 83 
 
 while wandering a stranger in the great city, was sus- 
 pected of a murder which had been committed, and in his 
 heart-sickness he would not deny the charge. As he 
 was led through the streets to be executed, his friend, in 
 passing, recognized him, and, on learning the facts of the 
 case, insisted that he himself was the murderer, in the 
 hope of saving his friend. Then came the conflict of 
 friendship,— each friend seeking to die in the other's stead, 
 until the real murderer, moved by this scene, came for- 
 ward to confess the deed, and so to save them both. 
 
 Down in Southern Africa, one of the folk-lore tales of 
 the negroes is not unlike this story in its purport. A 
 rich man finding that one of his wives is in love with his 
 own dearest friend, who is a poor man, makes a pretense 
 of quarreling with that wife, in order to drive her from 
 his home so that his friend may marry her — without any 
 conflict in his feelings of friendship. Then her first hus- 
 band makes generous gifts to his friend, in evidence of 
 his unbroken friendship with him, and as a help to his 
 and her happiness. When a son is born of this new mar- 
 riage, the father is told that nothing short of the sacrifice 
 of this son will avail to save his self-denying friend. This 
 sacrifice is willingly assented to, and for seven years the 
 father supposes that his loved son is dead. Never once, 
 meanwhile, does he mention his loss, nor yet does his 
 love for his friend ever fail or waver. But his friendship, 
 also, having thus been tested, his son is finally restored 
 to him, to his great rejoicing. " This is the old widely 
 spread saga," says Grimm, " told, in so many different 
 forms, of the two faithful friends who reciprocally sacri- 
 fice what they hold dearest." Another phase of this 
 
84 Of World- Wide Honor. 
 
 same story appears in Arabia, another in Scandinavia, 
 and yet another in the old English legends. In every 
 instance a husband and a father is ready to give up his 
 own and only son in order to save the life of an imperiled 
 friend. 
 
 There is another folk-lore story in Africa, of a Muham- 
 madan imam and his heathen friend, who journeyed to- 
 gether toward Mekka. The imam broke friendship with 
 his friend, the heathen was faithful in his friendship. On 
 reaching Mekka, the heathen was admitted to the Holy 
 House, and the imam, because of his unfaithfulness in 
 friendship, was excluded. These two men died on the 
 same day. The earth refused a grave to the imam, and 
 Paradise was shut against him. The heathen who had 
 been true as a friend found a grave for his body and a 
 heaven for his soul. 
 
 Out of the collection of European folk-lore tales known 
 as the Gesta Romanorum, there is the legend of a king's 
 son who thought he had three friends, the first of whom 
 he loved better than himself, the second as well as him- 
 self, and the third little or none. At his father's sug- 
 gestion he put their friendship to the test by assuming 
 to be in danger of crucifixion because of having killed a 
 man by accident ; and he asked them, one by one, for 
 their assistance in his dilemma. The first coolly prof- 
 fered him the needful cloth for wrapping his dead body 
 in. The second more tenderly expressed a willingness 
 to be near him as a comforter until his death. The third 
 was prompt and earnest to say he would gladly die for 
 him if he could, or else he would die with him. 
 
 An Icelandic folk-lore tale tells of Gunnar and Njal, 
 
Of World- Wide Honor. 85 
 
 two loyal friends, who were so true to each other that, 
 when their wives quarreled, the husbands would not con- 
 sent to be separated on account of them, but " their 
 friendship only grew the closer for the contentions of 
 their women." When one of Njal's kinsmen was killed 
 by a member of Gunnar's household, Njal would not have 
 the deed avenged on Gunnar's people, but settled the 
 matter by " blood money." When Gunnar was in want, 
 in time of famine, Njal sent him food in abundance, as 
 " a friend's gift to a friend." Gunnar's response to Njal 
 was : " Good are thy gifts, but better than all gifts is thy 
 friendship." Because those two friends would be true 
 to each other in spite of the quarrels of their wives and 
 their kinsfolk, first Gunnar lost his life, and then Njal was 
 burned to death in defense of his sons and their friend, in 
 a quarrel that had its origin in the quarrel of the wives 
 of Gunnar and Njal. The friendship was proof against 
 all trials, even unto death. 
 
 In the folk-lore stories of the poor Eskimo, hardly 
 any phase of personal fidelity is more prominent than 
 that shown in a persistent and affectionate confiding in a 
 friend who is untrustworthy and false. Again and again 
 the story is there told of a man who was betrayed by his 
 friend, yet who would love that friend unswervingly, in 
 spite of every experience of his faithlessness, and in defi- 
 ance of all the dangers of such a misapplied confiding. 
 There, as everywhere, it is not the gain of being true and 
 of trusting, but it is the instinctive impulse to be true 
 and trustful, that sways the friend in his friendship. 
 
 Even with the world's imperfect standard as it is, there 
 is an ideal conception of the beauty of self-abnegating 
 
86 Of World- Wide Honor. 
 
 fidelity. " All praise the faithful friend," is the testimony 
 of an eminent folk-lore gatherer. " All praise to the 
 faithful friend ! " responds the world. 
 
 And thus along the centuries and out of every clime ! 
 From the torrid wastes of Sahara to the frozen peaks of 
 Iceland, from the ancient seat of empire in the far East 
 to the unsettled prairies of the still receding West, there 
 sounds one voice of sense and sentiment, instinctive or 
 inspired. Egyptian seer, and Hebrew lawgiver, and Greek 
 philosopher, and Roman scholar, and Christian apostle, 
 and Chinese sage, and Persian mystic, and Hindoo 
 devotee, and Arab enthusiast, and Russian doubter, and 
 German schoolman, and French skeptic, and Italian 
 dreamer, and Spanish romancist, and Swiss theologian, 
 and Norseland bard, and English and American essayist 
 and poet, and every primitive teller of folk-lore tales from 
 pole to pole, — all are at one in their emphatic testimony 
 to the surpassing preciousness of the unselfish love and 
 the unswerving fidelity of a human friend. 
 
 " What a thing friendship is, world without end ! " 
 
GAINFULLY EXPENSIVE. 
 
 3fc ^"'^^SHILE friendship is by its very nature un- 
 
 selfish and out-going, friendship is also 
 by its very nature a constant gainer 
 through its loving expenditure of self. 
 It receives by its outlay. 
 "Friendship renders prosperity more brilliant, while 
 it lightens adversity by sharing it and making its burden 
 common." It was Cicero who popularized this thought; 
 although he re-phrased it from Euripides, and again it 
 is cited in substance among the sayings of Confucius. 
 Whoever may have first given currency to this idea, it 
 has come down through the ages as the accepted epitome 
 of the advantages of the expensive and remunerative 
 relation of friendship. 
 
 "This communicating of a man's self to his friend," 
 says Bacon, " works two contrary effects ; for it redou- 
 bleth joys, and cutteth griefs in halves. For there is no 
 man that imparteth his joys to his friend, but he joyeth 
 the more; and no man that imparteth his griefs to his 
 
 87 
 
SS Gainfully Expensive. 
 
 friend, but he grieveth the less." Jeremy Taylor gives, 
 as usual, an added finish to this figure, when he says : 
 " A friend shares my sorrow and makes it but a moiety ; 
 but he swells my joy and makes it double. For so two 
 channels divide the river and lessen it into rivulets, and 
 make it fordable and apt to be drunk up at the first revels 
 of the Sirian star ; but two torches do not divide, but 
 increase, the flame : and though my tears are the sooner 
 dried up when they run upon my friend's cheeks in the 
 furrows of compassion, yet when my flame hath kindled 
 his lamp we unite the glories, and make them radiant 
 like the golden candlesticks that burn before the throne 
 of God, because they shine by numbers, by unions and 
 confederations of light and joy." 
 
 So often and so earnestly has this truth of the inci- 
 dental gain of a mutual friendship been urged in poetry 
 and in prose, that many have recognized in its affirma- 
 tions an inducement to friendship. But just so soon as 
 a friendship is sought for its reward, that friendship falls 
 short of being the friendship which has this reward. In 
 all holiest service of love the truth remains, that "whoso- 
 ever shall seek to gain his life shall lose it: but whoso- 
 ever shall lose his life shall preserve it." Friendship 
 brings its largest returns to him who asks no return, but 
 who lavishes love without a thought of gain. 
 
 Friendship is indeed profitable to him who exercises 
 it, but its profit is in proportion to its expensiveness ; 
 and the expensiveness of friendship is cumulative and 
 ceaseless. He, therefore, who would fain have the gains 
 of friendship, may well ask himself if he is willing to 
 make the necessary outlay of friendship. " Grant unto 
 
Gainfully Expensive. 89 
 
 us," asked two of the friends of Jesus, " that we may 
 sit, one on thy right hand, and one on thy left hand, in 
 thy glory. But Jesus said unto them, Ye know not what 
 ye ask. Are ye able to drink the cup that I drink ? or to 
 be baptized with the baptism that I am baptized with? " 
 Many a longing one since the days of John and James 
 has wished for the returns of a loving devotedness with- 
 out counting the countless cost of such devotion. 
 
 " All like the purchase ; few the price will pay : 
 And this makes friends such miracles below." 
 
 " Ye canna' be a guid freen' ohne peyin' fort," is a 
 Scotch proverb with a truth for all peoples. The outlay 
 in a real friendship's cost is threefold : an outlay in self- 
 surrender ; an outlay in suffering for one's friend ; an 
 outlay in suffering from one's friend ; and these three 
 items of outlay are expensive and remunerating in the 
 order of their naming. 
 
 Only through an unfailing forgetfulness of self is friend- 
 ship a possibility ; and self-forgetfulness is an expensive 
 virtue. Publius Syrus said : " Enmity costs less than 
 affe<5tion ; " that is, there is no such outlay involved in 
 the disregarding of others as in giving to others loving 
 service. This is unmistakably true ; but it is also true 
 that affeciion gains more than enmity, and that there is 
 no such personal advantage in loving only one's self as 
 in loving another above one's self. 
 
 He who is a friend suffers with his friend because he 
 is his friend. No suffering on one's own account can, 
 indeed, be such a grievous trial to a friend as the suffering 
 he endures when the one whom he loves best is a suf- 
 
90 Gainfully Expensive. 
 
 ferer. He inevitably shares the burden of that suffering, 
 and he would be glad if he could bear it wholly. Now 
 the sharing, or, what is more, the bearing and engross- 
 ing, another's griefs and trials, demands a larger outlay 
 of sympathy and of strength in endurance than is called 
 for in carrying only one's personal sorrows ; yet this 
 very outlay is its own return accordingly, enlarging and 
 strengthening the heart which it taxes. 
 
 This certainty of an increased outlay of heart's blood 
 through the demands of an unselfish affection it is that 
 prompted the selfish maxim of the icy-hearted Booddha : 
 " Let, therefore, no man love anything ; loss of the be- 
 loved is evil. Those who love nothing and hate nothing 
 have no fetters." And it is in answer to this disloyal cry 
 of the self- insulating soul, that our Christian laureate 
 rings back the rejoinder: 
 
 " I hold it true, whate'er befall ; 
 I feel it when I sorrow most ; 
 Tis better to have loved and lost 
 Than never to have loved at all." 
 
 In no realm is it truer than in the realm of the affections 
 that "it is more blessed to give than to receive; " and it 
 is in illustration and in proof of this primal principle that 
 in that outlay of self which makes one a friend there 
 is gained that income of added capability of friendship, 
 which, after all, is the chiefest reward of being a friend. 
 
 The uttermost outlay of an unselfish friendship is, how- 
 ever, liable to be in the loving endurance of suffering 
 from a friend. And nothing better proves, or more surely 
 advantages, a true friendship, than this willing outlay of 
 self, when the need exists, under the inflictions of pain, — 
 
Gainfully Expensive. 91 
 
 unkind, thoughtless, or all unconscious, as they may be, 
 — on the part of the one loved. The very capacity for 
 an absolutely unselfish affection includes a keen sensi- 
 tiveness in the direction of that affection ; and no love is 
 more liable to misconception — through its very absence 
 of apparent motive — than a love that is without limit or 
 claim or craving. Hence no one can so deeply wound a 
 true friend as the one to whom a person is a true friend. 
 " The Autocrat of the Breakfast Table " tells of the 
 side door of the heart which enters at once into the secret 
 chambers of one's being, and of the peril of trusting a key 
 to that door to any loved one. " Be very careful to whom 
 you trust one of these keys of the side door," he says. 
 " The fa6l of possessing one renders those even who are 
 dear to you very terrible at times. . . . Some of them 
 have a scale of your whole nervous system, and can play 
 all the gamut of your sensibilities in semitones, — touch- 
 ing the naked nerve-pulps as a pianist strikes his instru- 
 ment. . . . No stranger can get a great many notes of 
 torture out of a human soul; it takes one that knows it 
 well." Susan Coolidge phrases this same thought more 
 seriously : 
 
 " Roses have thorns ; and love is thorny too ; 
 
 And this is love's sharp thorn which guards its flower, — 
 That our beloved have the cruel power 
 To hurt us deeper than all others do. 
 
 " The heart attuned to our heart like a charm, 
 Beat answering beat, as echo answers song, — 
 If the throb falter, or the pulse beat wrong, 
 How shall it fail to grieve us or to harm ? " 
 
 That there is in the truest friendship a possible call to 
 
92 
 
 Gainfully Expensive. 
 
 this outlay of suffering from a friend's fault or a friend's 
 failure, or from some mutual misunderstanding, is obvi- 
 ous because of the human imperfectness of both the loving 
 and the loved ; yet it is also evident that, because a true 
 friendship is in its essence unselfish and unswerving love, 
 therefore the larger the outlay of necessary unselfish per- 
 formance, or of necessary unselfish endurance, in a friend- 
 ship, the larger the subjective results of that friendship 
 in the enlarged and ever-enlarging heart that thus loves 
 and does and endures unselfishly. 
 
 What if one must generously give himself in love for a 
 friend, in suffering with a friend, and in endurance from 
 a friend : 
 
 " A friend is worth all hazards we can run. 
 Poor is the friendless master of a world : 
 A world in purchase of a friend is gain." 
 
LIMITATIONS AND IMITATIONS. 
 
 IN affection that transcends all loves, and 
 that has ever commanded the highest 
 honor among men, must, inevitably, have 
 its limitations and its imitations. Its lim- 
 itations will be found in the restricted 
 possibilities of the individual whom it sways, while its 
 imitations are a result of the widespread desire for its 
 supposed advantages. 
 
 He who is capable of friendship at its best, cannot be 
 a true friend alike to all. The very intensity of this senti- 
 ment demands a positive limit to the extension of its 
 scope. And, on the other hand, many a person who tells 
 of his " host of friends," or of her 
 
 " Dear five hundred friends," 
 
 never had, nor ever could be, a friend in the truest sense. 
 The most unselfish and expensive of human affections 
 cannot be for all, or from all, alike. Its exacting demands 
 fix its limitations, its recognized attractiveness multiplies 
 its imitations. 
 
 93 
 
94 Limitations and Imitations, 
 
 The highest conceivable attainment of a personal 
 friendship is a union of two souls through a mutuality of 
 affection. Such a union is, indeed, an incidental result 
 of the conjunction of two friendships, rather than the 
 primitive aim of either of the two ; but it is obvious that 
 a union of this sort is inevitably limited to one person on 
 either side. More than two cannot be one, as two can be. 
 
 The suggestion of this truth is found in the words of 
 Moses concerning " thy friend who is as thine own self." 
 It is recognized as a truth of the ages by Aristotle, when 
 he cites as a proverbial symbol of friendship the term, 
 " one soul in two bodies." St. Augustine has it in mind 
 as he tells of a friend who has been taken from him : " I 
 thought that my soul and his were but one soul in two 
 bodies : and therefore [at his death] I loathed life because 
 I was unwilling to live by halves." 
 
 Montaigne seems to have been reading both Aristotle 
 and St. Augustine, when he writes of the soul-union 
 illustrated in his relation with his friend : "In the friend- 
 ship I speak of, the souls mix and work themselves into 
 one piece with so perfect a mixture that there is no more 
 sign of a seam by which they were first conjoined. . . . 
 The union of such friends, being really perfect, deprives 
 them of all acknowledgment of mutual duties [love being 
 the fulfilling of the law], and makes them loathe and 
 banish from their conversation words of separation, dis- 
 tinction, benefit, obligation, acknowledgment, entreaty, 
 thanks, and the like ; all things — wills, thoughts, opinions, 
 goods, wives, children, honors, and lives — being in effect 
 common between them ; and that absolute concurrence 
 of affections being no other than one soul in two bodies 
 
Limitations and Imitations. 95 
 
 (according to that very proper definition of Aristotle), 
 they can neither lend nor give anything to one an- 
 other." 
 
 Dryden had evidently been reading Montaigne, and 
 so gaining lessons from St. Augustine and Aristotle at 
 second hand, when, in his " All for Love," he made 
 Mark Antony tell of his union with his then missing 
 and sorely lamented friend, Dolabella : 
 
 " I was his soul ; he lived not but in me : 
 We were so closed within each other's breasts, 
 The rivets were not found that joined us first, 
 That did not reach as yet. We were so mixed 
 As meeting streams, both to ourselves were lost. 
 We were one mass ; we could not give or take 
 But from the same ; for he was I, I he." 
 
 It is in joyous appreciation of the interunion of his 
 soul and the soul of his " dear friend," that Shakespeare 
 confesses his inability to divide that united self, even for 
 the purpose of sounding his friend's just praises : 
 
 " Oh ! how thy worth with manners may I sing 
 When thou art all the better part of me ? 
 What can mine own praise to mine own self bring? 
 And what is't but mine own, when I praise thee ? " 
 
 Even the devout Jeremy Taylor, while insisting that 
 the New Testament idea of friendship is that " charity," 
 or " love," which in its fullest exercise would take in all 
 mankind, recognizes the truth that in its practical appli- 
 cation, within the sphere of our being, " this universal 
 friendship . . . must be limited, because we are so ; " and 
 that while we should be " friendly " toward all, " all can- 
 
q6 Limitations and Imitations. 
 
 not be admitted to a special actual friendship " in our 
 affections. And his conclusion is, that Christianity jus- 
 tifies the Christian in choosing as a friend " the bravest, 
 the worthiest, and the most excellent person " to be found. 
 
 In the very nature of things a true man cannot give 
 the homage of his truest self except to one who com- 
 mands his love and confidence in a unique degree ; and 
 this fact marks both the limitation and the grace of the 
 supremest friendship. The gradations and limitations 
 of friendship's power are forcefully outlined in this illus- 
 tration of John Foster's : " One is not one's ' genuine 
 self — one does not disclose all one's self — to those with 
 whom one has no intimate sympathy. One is, therefore, 
 several successive and apparently different characters, 
 according to the gradation of the faculties and the quali- 
 ties of those one associates with. I am like one of those 
 boxes I have seen enclosing several boxes of similar 
 form though lessening size. The person with whom I 
 have least congeniality sees only the outermost. Another 
 person has something more interesting in his character: 
 he sees the next box. Another sees still an inner one. 
 But the friend of my heart, with whom I have full sym- 
 pathy, sees the innermost of all." 
 
 It is in this very limitation of the truest friendship 
 that the truest friendship finds its transcendent and 
 unique power. ''There can never be deep peace between 
 two spirits," says Emerson, " never mutual respect, until 
 in their dialogue each stands for the whole world." So 
 it is that Tennyson, mourning his one friend, finds him- 
 self wholly friend-bereft : 
 
 "And unto me no second friend." 
 
Limitations and Imitations. gy 
 
 Browning's Abbe seems to have this thought also, when 
 he exclaims concerning the varying grades of human 
 affection : 
 
 "The love which to one and one only has reference 
 Seems terribly like what perhaps gains God's preference." 
 
 There is a popular tendency to confound " friendship " 
 with " friendliness ; " to think of that quality of friendli- 
 ness which makes its possessor prompt to show a kindly, 
 tender, and sympathetic interest in his fellows generally, 
 as in some way akin to, or a phase of, that unselfish out- 
 going of the whole soul to another, in a ceaseless and 
 unswerving affection, which alone is worthy of the name 
 of friendship. But friendliness and friendship are sepa- 
 rate and distinct attitudes of being. Friendliness may be 
 exercised by one person toward a hundred, or a thou- 
 sand, others alike. Friendship is in its very nature 
 exceptional, and can find its exercise only toward those 
 personalities to which for some reason it gives a pre- 
 eminence. Cicero goes so far as to say that "scarcely 
 in the history of the world are three or four pairs of 
 friends mentioned by name ; " and, even before the days 
 of Cicero, the Chinese had it for a maxim : " There are 
 plenty of acquaintances in the world, but very few real 
 friends." 
 
 Aristotle recognizes the limitations and imitations of 
 true friendship in his discrimination between friendship 
 and friendliness or good-will. "Friendliness resembles 
 friendship," he says, " and yet it is not friendship." 
 Friendliness may, indeed, " be the beginning of friend- 
 ship, in the same manner that the pleasure derived from 
 
 7 
 
98 Limitations and Imitations. 
 
 sight is the beginning of love : for no one feels love unless 
 he is first pleased with personal appearance; but he who 
 takes pleasure in the personal appearance is not neces- 
 sarily in love. . . . Similarly, also, it is impossible to be 
 friends without friendliness ; but those who have friendli- 
 ness are not necessarily friends. . . . Hence, one might 
 call friendliness, metaphorically speaking, friendship in a 
 state of inactivity." That friendliness is, at the best, only 
 an imitation of friendship, is suggested by Aristotle when 
 he says : " Those who have many friends and are friendly 
 with everybody, are by none thought to be their friend, 
 except in a social sense ; and they are reckoned mere 
 men-pleasers." And as to the limitations of friendship, 
 Aristotle says : " It is not possible to be a friend to many 
 men, on the footing of the perfect kind of friendship." 
 
 It is true that Aristotle has been quoted as saying, 
 " O my friends ! there are no friends." But this is a mis- 
 quotation, which seems to have grown out of the error 
 of a copyist in an early edition of " The Lives of the Phi- 
 losophers," by Diogenes Laertius, continued in a series of 
 editions, but corrected in the later ones. This error has 
 come down to us in the literature of friendship, through 
 Montaigne and others. The saying of Aristotle thus mis- 
 quoted, is in the seventh book of his Ethics : " He who 
 has many friends has no friend," — a very different sugges- 
 tion from that in the words " There are no friends." 
 
 Inspired wisdom is at one with speculative philosophy 
 and poetic sentiment, in recognition of the contrast be- 
 tween friendship in its limitations, and friendliness with 
 its imitations of friendship. Yet even here the popular 
 English mind has manifested its confusion over this line 
 
Limitations and Imitations, 99 
 
 of distinction, in the translations of the Hebrew words 
 distinguishing the two relations. 
 
 For example, at Proverbs 18 : 24 our common English 
 version has long read : 
 
 " A man that hath friends must show himself friendly : 
 And there is a friend that sticketh closer than a brother." 
 
 The ordinary understanding of this has been, that a man 
 who would have the benefits of friendship must exhibit 
 the quality of friendliness ; and that out of many friends 
 won in this way he may find one or more of rare lovable- 
 ness and fidelity. In the Revised Version, however, this 
 passage is rendered : 
 
 "He that maketh many friends doeth it to his own destruction: 
 But there is a friend that sticketh closer than a brother." 
 
 The meaning here clearly is, that friendship with no 
 limitations cannot have the gain of true friendship, while 
 a true friendship within due limitations is the safest of 
 all relations. 
 
 Even this new translation fails to bring out the dis- 
 tinction between friendliness and friendship as it is indi- 
 cated in the original Hebrew. In the one case the word 
 translated "friend" is re*a, meaning "neighbor," — our 
 adjacent fellow-being, whom we must love as ourselves, 
 against whom we must never bear false witness, and 
 whose possessions we must not covet. In the other 
 case, the word translated " friend " is ohebh, " one who 
 loves." The one term suggests a nearness of body; the 
 other, a nearness of soul. The passage might, indeed, 
 be rendered : 
 
ioo Limitations and Imitations. 
 
 " He that seeketh many companions, doeth it to his own destruction : 
 But there is a friend that sticketh closer than a brother." 
 
 It is a pity that the distinction between these two 
 Hebrew terms is not brought out more clearly, in our 
 English Bible, in such a way as to show that friendliness 
 is quite another thing from friendship; for the Bible itself 
 is too true to nature to ignore this fact In one instance, 
 at least, the translators have felt compelled to recognize 
 this distinction, which shows itself in the Hebrew all 
 through the Old Testament. David says (Psa. 38 : 11): 
 
 "My friends \ohabheem\ and my neighbors \re ( eeni\ stand aloof 
 from my plague." 
 
 Here our common English version reads : 
 
 "My lovers and my friends stand aloof from my sore." 
 
 A similar distinction is made at Psalm 88 : 18 : 
 
 "Lover and friend hast thou put far from me." 
 
 And so it might be all along the Bible text; for a real 
 friend is always a lover, whereas a neighbor may be 
 friendly to-day and unfrienaly to-morrow. Job's three 
 " friends," by the way, were "neighbors," not "lovers." 
 
 The Apocrypha sounds its warnings against the self- 
 interested imitations of friendship : 
 
 " Those living at peace with thee, let them be many; 
 But thy counselors, one of a thousand. 
 If thou wouldst get a friend, get him through testing, 
 And be not hasty to trust in him. 
 For many a one is friend in a time opportune for him, 
 And will not abide in the day of thy affliction. 
 And there is many a friend who is transformed into 
 an enemy, 
 
Limitations and Imitations. 101 
 
 And will reveal thy disgraceful strife. 
 
 And many a one is friend as companion at table, 
 
 And will not abide in the day of thy affliction. 
 
 Yea, in thy prosperity he will be as thyself, 
 
 And will speak roughly to thy servants. 
 
 If thou be brought low he will be against thee, 
 
 And will hide himself from thy face. 
 
 Separate thyself from thine enemies, 
 
 And be wary of thy friends." 
 
 It is this teaching of the Son of Sirach that gives the sug- 
 gestion of Claude Mermet's epigram : 
 
 " Friends are like melons. Shall I tell you why ? 
 To find one good you must a hundred try." 
 
 And the world's experiences bear witness to its central 
 truth that the imitations of friendship are as numerous as 
 its highest attainment is rare. 
 
 Let it not be supposed, however, that the essential 
 limitations of the loftiest friendship restrict the possi- 
 bilities of the most sincere and attractive friendliness, 
 toward others near or remote, on the part of him who 
 is a true friend at the highest and best toward one above 
 all. A real friendship is uplifting and expanding, taking 
 him who is the friend away from himself, and opening 
 his heart in a generous love beyond the possibility of its 
 closing or cramping. He, indeed, who is capable of the 
 loftiest friendship, can easiest attain to the loftiest standard 
 of affection in every relation in life, — as husband, father, 
 son, brother, or neighbor. The love that reaches to the 
 highest is not likely to come short of any mark below 
 the highest ; and a love that is intensest at its focal center 
 will glow with exceptional warmth from that center 
 
102 Limitations and Imitations. 
 
 toward the extremest circumference. " Oh ! love one 
 heart purely and warmly," says Jean Paul Richter ; "then 
 thou lovest all hearts after it; and thy heart in its heaven 
 sees, like the journeying sun, in all that it looks upon — 
 from the dew-drop even to the ocean — nothing but mir- 
 rors which it warms and fills." 
 
 The limitations of friendship are in the possibilities of 
 our nature to center our profoundest affections on an 
 object, that is capable of calling them forth at their best. 
 The imitations of friendship are in those affiliations and 
 alliances that depend upon personal interest, or personal 
 convenience, or personal fancy, and that change with 
 changes in the parties to them, as a true friendship 
 does not. 
 
 But between the poorer imitations of a friendship, and 
 a friendship at its highest and best, with its essential 
 limitations in that sphere, there are gradations of genuine 
 and joy-giving friendship. Even he who knows the full- 
 est joy of soul-union with a true and congenial friend 
 is sure to have that spirit of sympathetic friendliness 
 which will cause him to be rightly counted as a friend 
 by many ; and some of his minor friendships are likely 
 to be so hearty and so generous that only he and one 
 other will ever know that the difference between his one 
 realest friendship and all his other friendships is a dif- 
 ference in kind instead of a difference in degree. 
 
 He, moreover, who has never realized the measure of 
 the highest friendship, and to whom, by his very nature, 
 such a measure of friendship is unattainable, may find a 
 delight and an inspiration in the measure of friendship 
 he does exercise, such as he gains by no other means of 
 
Limitations and Imitations. 1 03 
 
 enjoyment and uplifting. And if such a man be unable 
 to apprehend the absolute ideal of a transcendent friend- 
 ship, he can at least be advantaged by his partial concep- 
 tions of an unselfish affection, toward which he strives 
 in all his friendships and his friendlinesses. 
 
 While, as Solomon suggests, there is danger in an 
 indiscriminate seeking of personal intimacies, there is a 
 correspondent safeguard in the affection of hearts won 
 through an unfailing friendliness of spirit. As the 
 Oriental proverb has it : 
 
 "He who has a thousand friends has not a friend to spare, 
 And he who has one enemy will meet him everywhere." 
 
 "The more we love, the better we are," says Jeremy 
 Taylor; "and the greater our friendships are, the dearer 
 we are to God." And Wordsworth's counsel to a child is : 
 
 "Of humblest friends, bright Creature! scorn not one." 
 
 There are hearts, however, which, while never realizing 
 the highest friendship in its limitations, would never be 
 satisfied with the imitations of friendship. We live in a 
 world where not every precious seed comes to full fruition. 
 Some falls where there is not much earth, and its up- 
 starting blades wither away from lack of soil-nourishment; 
 some springs up only to have its new life choked out by 
 the crowding thorns of the exacting world; yet other is 
 trodden under foot by the careless passer along the way. 
 And so it is that all the possibilities of a high and en- 
 nobling friendship are sometimes missed through lack of 
 opportunity of their fostering, through the crushing force 
 of misunderstandings, or through the misrepresentations 
 
104 Limitations and Imitations. 
 
 of outside parties; causing those who might have been 
 the best and truest of friends to live without even the 
 advantages of unbroken friendliness. 
 
 "A word unspoken, a hand impressed, 
 A look unseen, or a thought unguessed ; 
 
 And souls that were kindred may live apart, 
 Never to meet or to know the truth ; 
 
 Never to know how heart beat with heart, 
 In the dim past days of a wasted youth." 
 
 Yet no love is ever wasted ; least of all can there be 
 waste or loss in the love of an unselfish friendship. He 
 whose heart swells or thrills with such a love, even while 
 it aches with a sense of its misconception or its non-recog- 
 nition, is himself the sure and permanent gainer from his 
 loving ; whether his friendship be known as a friendship 
 at its best with its essential limitations, or be looked upon 
 by all as only one of the imitations of friendship. 
 
WHO CAN BE FRIENDS? 
 
 Y whom are the privileges and possibilities 
 of this highest and purest of human rela- 
 tions, this unselfish, ever-outgoing, rever- 
 ent and transcendent affection, attainable ? 
 Who can be real friends, knowing the joy 
 and sharing the gains of the best and truest friendship 
 with all its limitations, and in contrast with its imitations ? 
 Must friends be only of the one sex, or only of the other? 
 or can they be of either or both? Is friendship at its 
 highest necessarily limited to those who are not united 
 by the ties of blood or marriage? or can it co-exist in 
 its fulness with any and every sacred relation ? These 
 are questions which press themselves on the heart and 
 thought, and in the answer of which there would hardly 
 be an instant agreement among all. 
 
 Since the truest friendship is the purest and most un- 
 selfish love, it follows that whoever is capable of such a 
 love is capable of friendship. And those who love each 
 other with such a love are friends, whatever be the bar- 
 
 105 
 
106 Who can be Friends? 
 
 riers between them, or whatever human relation be a bond 
 of their union. 
 
 Between man and man, all admit the possibility of the 
 highest friendship. It is there that friendship has found 
 its most notable historic and traditional illustrations. It 
 is David and Jonathan, Orestes and Pylades, Damon and 
 Pythias, Epaminondas and Pelopidas, Alexander and 
 Hephsestion, Horace and Virgil, Pamphilus and Eusebius, 
 Muhammad and Aboo Bekr, Roland and Oliver, Godfrey 
 and Tancred, St. Thomas Aquinas and St. Bonaventura, 
 Erasmus and Colet, Luther and Melancthon, Sir Philip 
 Sidney and Lord Brooke, Hampden and Pym, William 
 of Orange and William Bentinck, Goethe and Schiller, 
 Alfred Tennyson and Arthur Hallam. Few, again, would 
 now question the reality of exalted and abiding friendship 
 between woman and woman ; although classic writers 
 were not always willing to admit its possibility, and many 
 modern writers have adhered to the classic skepticism on 
 this point. There is no more beautiful example of a self- 
 forgetful and devoted friendship than that of Ruth and 
 Naomi ; and in many an instance since their day, two 
 women have been to each other dearer far than sisters. In 
 the very nature of things the closest friendships of women 
 are less prominent to the world's eye than the friendships 
 of men ; but history has noted such illustrious examples 
 as Queen Philippa and Philippa Picard, Mary Queen of 
 Scots and Mary Seton, Queen Anne and the Duchess of 
 Marlborough, Mme. de Stael and Mme. Recamier, Lady 
 Dorothea Sydney and Lady Sophy Murray, Catharine 
 Talbot and Elizabeth Carter, Lady Eleanor Butler and 
 Miss Sarah Ponsonby, — known as " the Ladies of Llan- 
 
Who can be Friends? 107 
 
 gollen," — Katherine Philips and Annie Owen, and others 
 
 also: 
 
 " For men have known 
 No firmer friendships than the fair have shown." 
 
 But because true friendship is love with the element of 
 selfishness eliminated, because it is love apart from any 
 relation which involves possession or the craving of pos- 
 session, for that very reason friendship has found some 
 of its choicest, its most refined, and its most unmistakable, 
 illustrations between two persons of opposite sexes. And 
 just here the truth in its purity has had most difficulty of 
 securing acceptance, in consequence of the weakness and 
 folly and wickedness of the world. Yet everywhere and 
 always at this point the truth has had its recognition 
 and its inspiring power in the hearts of the noblest and 
 the most nobly aspiring of the children of men. 
 
 In the far East, where woman has so generally occu- 
 pied a lower plane in the opinions and estimates of man, 
 and where the very marriage-bond has failed to give her 
 equality by the side of him who has chosen her as his 
 companion, — even there the most sacred, tender, and 
 inviolable friendships between man and woman have 
 been attained, and have commanded honor and admira- 
 tion, in all the ages. 
 
 In India such friendships are often sealed by the gift 
 from the woman of a bracelet, which the man acknowl- 
 edges by some appropriate gift in return. Life itself is of 
 small account in comparison with this tie, in India, when 
 once it is recognized ; and even religion is not more 
 reverently guarded there. Yet in this relation either 
 party or both parties may be married or be single, as 
 
108 Who can be Friends? 
 
 circumstances shall ordain, and years perhaps will pass 
 without either seeing the other. 
 
 In Arabia, with all the jealous separation of the sexes, 
 men and women have become one in the bond of holy 
 friendship by sharing each other's blood ; and in such a 
 case marriage would be deemed incest,- — hence the relation 
 is of the purest and most unselfish nature. A similar 
 state of facts is found in some portions of Africa; and 
 there, as elsewhere, the tie of friendship thus formed be- 
 tween persons of the two sexes transcends all other ties 
 in its abiding and hallowed nobleness. 
 
 The pre-eminent beauty and purity of such a friend- 
 ship as this between man and woman underlay the phi- 
 losophy of the truth-loving Plato, in his treatment of a 
 possible affeclion uniting them without the weaknesses, or 
 the self-seeking element, of ordinary loves. It would be 
 a pity indeed if Christianity — in which " there is neither 
 male nor female " as such — gave no instance of as pure and 
 refined a love between men and women whose interests 
 were not made identical in holy marriage, as was pointed 
 out in pagan philosophy, and as is still realized among 
 the primitive peoples of Africa and Asia. Nor has there 
 been any lack of proof that Christianity represents the 
 highest and holiest standard in this realm also of prac- 
 tical ethics. 
 
 Prominent in the records of the early Christian Church 
 stand out the hearty and devoted personal friendships of 
 St. Jerome and Paula, St. Chrysostom and Olympias, of St. 
 Ambrose and Monica, and of others hardly less illustri- 
 ous. So all the way down along the later centuries, even 
 the cynic and the scoffer have had words of admiring 
 
Who can be Friends? 109 
 
 approval for such friendships of this nature as those of 
 St. Francis of Assisi and St. Clare, Michael Angelo and 
 Vittoria Colonna, John Locke and Lady Masham, Dr. 
 Johnson and Mrs. Thrale, William Cowper and Mary 
 Unwin, Fenelon and Mme. Guion,Wilhelm von Humboldt 
 and Charlotte Diede, Lacordaire and Mme. Swetchine, 
 and many like these in every land, which have furnished 
 illustration of the truth that no love is truer, and none 
 more tender, more abiding, or more admirable, than a 
 sacred sexless friendship. 
 
 While friendship is not the love which is an immediate 
 outgrowth of, or which necessarily pivots on, a relation 
 by kinship or by marriage, such a relation is certainly no 
 barrier to the existence of that unselfish and sexless love 
 which is the essence of the truest and purest friendship. 
 Brothers and sisters are not friends merely by loving each 
 other as brothers and sisters ; but they can be friends 
 over and above, if not on account of, their fraternal rela- 
 tionship. So with parents and children, with husbands 
 and wives, with lovers and loved ones, — friendship is 
 possible between them ; but that friendship must ever be 
 a measure of love over and above that love which is of 
 the relation that formally binds them to each other. No 
 love can fairly be counted the love which is friendship, 
 unless it could exist at its fullest and best either with or 
 without the binding force of any other relation than simple 
 friendship. 
 
 History abounds with illustrations, actual and mythical, 
 of close friendships within the various relations formed by 
 family alliance. Castor and Pollux are not only brothers 
 by birth ; they are more than brothers in friendship. If 
 
no Who can be Friends f 
 
 Castor must die, immortality is no joy to Pollux. So 
 essential is each friend to the other, that the gods permit 
 them to share each other's destiny, dying and reviving 
 day by day, in turn ; and their prominence in the heav- 
 enly constellations is as the twins by friendship, not as 
 the twins by birth. The two Scipios and the two Grac- 
 chi are friends as well as brothers, and the loving friend- 
 ship of Publius Rutilius and his brother is given special 
 prominence in the writings of Pliny. 
 
 In a noteworthy monograph on "Friendships of Women," 
 W. R. Alger has brought together many examples of 
 memorable friendships between mothers and sons, between 
 daughters and fathers, between sisters and brothers, be- 
 tween mothers and daughters, between sisters, and between 
 wives and husbands ; as well as between women and men, 
 and women and women, whose bond of closest friendship 
 was their only common bond. St. Augustine and his 
 mother, St. Monica; Cicero and his daughter Tullia; 
 George Herbert and his mother, Lady Magdalen ; Mme. 
 de Sevigne and her daughter, Mme. de Grignan ; Mme. 
 de Stael and her father, M. Necker; Mme. Guizot and 
 her illustrious son, Francois Pierre Guillaume ; Mrs. 
 Hemans and her mother, Mrs. Browne; Richard Edge- 
 worth and his daughter Maria; Sara Coleridge and her 
 daughter Sara; Aaron Burr and his daughter Theodosia, 
 — are instances of friendship between parents and children 
 whose " kinship becomes friendship," and in whom " the 
 relative is hidden in the friend." 
 
 Apollo and Diana, like Castor and Pollux, are twins 
 in friendship as well as twins by birth ; and Orestes and 
 Ele6lra stand out in their companionship as loving friends 
 
Who can be Friends f 1 1 1 
 
 rather than in their dutifulness as brother and sister. 
 The joint canonization of St. Benedict and St. Scholas- 
 tica bears even more emphatic witness to the love which 
 united them in a sacred friendship than to the tie which 
 had bound them through their birth from the same mother. 
 And how many brothers and sisters have gained a higher 
 plane and a nobler place through their becoming friends ! 
 Bishop Burnet said of Catherine, Countess of Ranelagh, 
 and her brother Robert Boyle, the eminent experimental 
 philosopher : " Such a sister became such a brother ; 
 and it was but suitable to both their characters, that they 
 should have improved the relation under which they were 
 born, to the more exalted and endearing one of 'friend!' 
 And a similar record of progress from mere fraternal 
 affection to the truest and most devoted friendship might 
 be made of Philip and Mary Sidney, of William and Caro- 
 line Herschel, of Ernest and Charlotte Schleiermacher, 
 of Felix and Fanny Mendelssohn, of Charles and Mary 
 Lamb, of William and Dorothy Wordsworth, and of 
 many another well-known and affectionate brother and 
 sister ; or again of devoted sisters, such as Hannah and 
 Martha More, or Charlotte, Anne, and Emily Bronte. 
 
 If a husband be truly the friend of his wife, — as he 
 ought to be, — his love for her as a friend could be just as 
 strong, just as tender, just as permanent and unswerving, 
 if she were not his wife nor ever might be. It is such a 
 friendship as this which gives a superadded joy — in its 
 then abounding opportunities and unhindered privileges 
 of freest expression — to the rarest blessings attainable in 
 the closest and holiest of all human companionships. 
 
 A gleam of such wedded friendship would seem to 
 
112 Who can be Friends f 
 
 show itself in the records of Mausolus and Artemisia, of 
 Shah Jehan and Nour Jehan, of Seneca and Paulina, of 
 Giambattista Zappi and Faustina Maratti, of M. and 
 Mme. Roland, of Julius Mohl and Mary Clarke, of 
 Herder and his Caroline, of John and Lucy Hutchinson, 
 of John Flaxman and Ann Denman, of Sir William and 
 Lady Hamilton, of Baron Bunsen and Frances Wadding- 
 ton, of Earl and Lady Beaconsfield, of John Stuart Mill 
 and Mrs. Taylor, of Charles Kingsley and Fanny Grenfell, 
 of Robert Browning and Elizabeth Barrett, of William 
 Ewart Gladstone and Catherine Glynne, and of many an- 
 other " happy couple . . . making one life double, because 
 they made a double life one." 
 
 Wilhelm von Humboldt was a model friend as a friend, 
 in his constancy and unswerving attachment. And this 
 spirit of friendship showed itself in his married life as 
 well as in his other spheres of affection. "When he had 
 attained the certainty that Caroline von Dacheroden was 
 to be his wife," says his biographer, " he immediately 
 made the vow to make her happy under any circum- 
 stances ; " not to seek his own happiness, nor yet to seek 
 the mutual happiness of the two, but to live for her hap- 
 piness, as her true friend. " He never forgot this vow 
 during his whole life, and fulfilled it faithfully to the best 
 of his ability." When, soon after his marriage, his wife's 
 life was in imminent peril, he deliberately purposed suicide, 
 and "gave as a reason for his suicidal purpose, that he 
 could not tell whether the beloved one might not stand in 
 need of him in the future life." Not that he must seek 
 her society for his own sake, in another world, but that 
 he must be at hand in the hope of yet serving her there. 
 
 
Who can be Friends ? 113 
 
 She recovered, however, and "during the long years 
 that his wife lived with him on earth, and constituted his 
 greatest happiness, this zeal continued in every circum- 
 stance of life, to the complete negation and forgetfulness 
 of self, sacrificing even privileges which would seem in- 
 separable from such an excess of love." He was all the 
 more a friend to his wife through being meanwhile so 
 truly and purely a friend to a woman whom he knew 
 before he was a lover or a husband. 
 
 A true friendship between a husband and a wife may 
 precede the love which led to their marriage union, or, 
 again, it may follow that love as the choicest of its inci- 
 dental results ; but whether it come earlier or later than 
 mere wedded love as such, there, as everywhere, the love 
 which is friendship transcends all other loves. Of the 
 friendship which follows wedded love as the richest bless- 
 ing of a marriage union, Chateaubriand, writing of the 
 danger of a diminution of the power of love by " the fever 
 of time, which produces lassitude, dissipates illusion, 
 undermines our passions, withers our loves, and changes 
 our hearts even as it changes our locks and years," says 
 earnestly : " There is but one exception to this human 
 infirmity. There sometimes occurs in a strong soul a 
 love firm enough to transform itself into impassioned 
 friendship, so as to become a duty, and appropriate the 
 qualities of virtue. Then, neutralizing the weakness of 
 nature, it acquires the immortality of a principle." 
 
 Of the friendship which precedes wedded love, and 
 which shines transcendent through and above it, no bet- 
 ter description is needed than that supplied in the grace- 
 ful dedication to her husband, of a volume of her poems, 
 
H4 Who can be Friends ? 
 
 by one who has written with a woman's tenderness and 
 a woman's truth : 
 
 "A year ago to-day, love, for the space 
 
 Of a brief, sudden moment, richly fraught 
 With deeper meaning than our light hearts thought, 
 You held my hand and looked into the face 
 Which, poor in gifts, has since by God's good grace 
 Grown dear to you ; and the full year has brought 
 Friendship, and love, and marriage ; yet has taught 
 My heart to call you in its sacred place 
 Still by the earliest name ; — for you who are 
 My lover and my husband, and who bring 
 Heaven close around me, will not let me cling 
 To that near heaven ; but tempt my soul afar 
 By your ideals for me ; — till life end, 
 My calm, dispassionate, sincerest friend." 1 
 
 Wherever there is a pure and unselfish love for another 
 for that other's own sake, a love contingent neither on its 
 return nor on its recognition, tliere is a true friendship, 
 whether there be any other relation than this between 
 the loving and the loved, or not Friendship is, in fact, 
 distinct from even the choicest other relationship with 
 which it may coexist. 
 
 1 Alice Wellington Rollins. 
 
II. 
 
 FRIENDSHIP IN HISTORY. 
 
OF SURPASSING POTENCY. 
 
 |HE world's history is the history of indi- 
 viduals whom God has used in the helping 
 forward of the world's progress. Every 
 epoch of history has its center in some 
 man who, for the time being, is the em- 
 bodiment of the mental and moral forces that are making 
 and marking that epoch. And, back of the man who is 
 the leader of men, there is always the special force of 
 that sentiment which influences and impels him in the 
 direction of his providential leading. Hence it follows 
 that the sentiment which is most potent as a factor in 
 man's best being and doing is most potent as a factor 
 in the world's highest achieving and truest progress. 
 
 Ambition and avarice and love are known to have 
 power over men in every field of human endeavor, and 
 patriotism and religion are recognized as supreme incite- 
 ments to self-denying efforts on the part of the children 
 of men. But friendship is a sentiment that transcends 
 all loves, and that represents the purest, the most self- 
 
 117 
 
1 1 8 Of Surpassing Potency. 
 
 abnegating, and the noblest affection, in a man's relations 
 to his fellows, to his country, and to his God; and there- 
 fore the sentiment of friendship is, in its nature, of sur- 
 passing potency in swaying those persons who, in their 
 generation, are enabled to sway the forces of the living 
 world. It is the master-passion of humanity. 
 
 This is not a matter of unprovable theory ; on the 
 contrary, it is one capable of illustration and proof out 
 of all the pages of human history. In the councils of 
 state, in the clash of arms, in the molding of social cus- 
 toms, in the aspirations of religious endeavor, in the 
 movements of civil reform, in the researches of philo- 
 sophic thought, in the creations of literature and art, 
 and in every other realm of thinking or doing, friend- 
 ship has evidenced itself as an element of character- 
 shaping and character-swaying, beyond any other senti- 
 ment or passion that shows itself as a factor in controlling 
 and directing the human mind and heart. 
 
 Friendship has, in all ages, shown its power to re- 
 strain ambition, to hold avarice in check, to triumph over 
 selfish love, to render more wisely effective the best in- 
 stincts of patriotism, and to give increased purity and 
 sacredness to religious thought and feeling and action. 
 Friendship has had its strongest hold on those who were 
 strongest, and has done its best work in the best natures. 
 Not the base but the nobler, not the low but the lofty, 
 not the dependent but the self-contained, in all spheres 
 of life, seem to value most, and to be best fitted for, the 
 gains and privileges and responsibilities of friendship. 
 And therefore it is that friendship is most potent with 
 those whose potency with others is greatest. 
 
Of Surpassing Potency. 119 
 
 No new suggestion is this ; it is a truth of the ages. 
 " To the rich, and to those who possess office and 
 authority," says Aristotle, " there seems to be an espe- 
 cial need of friends." Similarly Cicero affirms: "Just 
 in proportion as a man has most confidence in himself, 
 and as he is most completely fortified by worth and 
 wisdom, so that he needs no one's assistance, and feels 
 that all his resources reside in himself, — in the same pro- 
 portion is he most highly distinguished for seeking out 
 and forming friendships." Of the upward outlook that 
 promotes the exercise of this sentiment, Jean Paul 
 Richter says earnestly : " When man stands before the 
 sea, and on mountains, and before pyramids and ruins, 
 and in the presence of misfortune, and feels himself 
 exalted, then does he stretch out his arms after the 
 great friendship." 
 
 And of the spirit and character that incline one to 
 friendship, Sir Thomas Browne, acute observer of his 
 fellows, says positively : " This noble affection falls not 
 on vulgar and common constitutions, but on such as are 
 marked for virtue; " similarly, the keen-witted La Bruyere 
 declares : " Pure friendship is something which men of 
 an inferior nature can never taste ; " while great-hearted 
 Charles Kingsley asseverates : " It is only the great- 
 hearted who can be true friends : the mean and cow- 
 ardly can never know what true friendship means." The 
 possibilities and the needs of friendship are largest in the 
 nature of those whose position and personal characters 
 make them more influential over their fellows and over 
 their surroundings. 
 
 In an effort to test the correctness of this estimate of 
 
120 
 
 Of Surpassing Potency. 
 
 the lessons of history, it will obviously suffice to pass 
 rapidly from mountain-peak to mountain-peak of the 
 world's historic panorama, and to note in passing the 
 personal friendships which had their share in uprearing 
 or in capping those lofty summits. Such a survey is 
 now to be attempted ; and the claim is confidently made 
 that it will disclose unmistakably the surpassing potency 
 of human friendship in the world's essential forces. 
 
INFLUENCING ROYALTY. 
 
 INGS are raised above their fellow-men, but 
 they cannot be raised above their own 
 *yiD)il^ill? nianhood. And while a king - is a man, 
 a king cannot but find a joy and a gain 
 in loving and being loved. Having so 
 many under him, a king must crave the privilege of 
 having at least one alongside of him, or one to whom 
 he may in some sense look up. Accustomed to expect 
 everything that he longs for, a king will seek some means 
 of gratifying his instinctive desire for disinterested fellow- 
 ship and sympathy. 
 
 Bacon, dwelling upon the help and comfort of freely 
 opening one's heart to a friend, points out the fact that 
 royalty is peculiarly ready to avail itself of this privilege. 
 " It is a strange thing to observe," he says, " how high a 
 rate great kings and monarchs do set upon this fruit of 
 friendship : ... so great as they purchase it, many times, 
 at the hazard of their own safety and greatness. For 
 princes, in regard of the distance of their fortune from 
 
 121 
 
122 Influencing Royalty. 
 
 that of their subjects and servants, cannot gather this 
 fruit except (to make themselves capable thereof) they 
 raise some persons to be, as it were, companions and 
 almost equals to themselves ; which, many times, sorteth 
 to inconvenience." And the world's history abounds in 
 illustrations of the truth thus hinted at by Bacon. 
 
 Earliest among the kings mentioned in the Bible record 
 is Nimrod, ruler of a kingdom in the " Land of Shinar." 
 Prominent among the recovered traditions of ancient 
 Babylonia is the story of King Izdubar, identified by 
 many with the Nimrod of Bible history. And the story 
 of this primeval king is the story of a king seeking, 
 finding, rejoicing in, and afterwards mourning over, a 
 loved and loving friend. Izdubar was in need of counsel. 
 He had heard of Eabani, famed for his wisdom and worth. 
 Izdubar sought Eabani, who was living a hermit life in 
 the wilderness. After repeated trials, and through heroic 
 struggles, Izdubar secured Eabani as a friend ; and the 
 two entered into a covenant of eternal brotherhood, 
 under the third sign of the Zodiac, — thenceforward 
 known as the Gemini, the brother -friends. In the 
 bonds of a sacred friendship, Izdubar and Eabani 
 wrought deeds of valor and prowess that lifted their 
 names high above their fellows ; and together they 
 were in conflict with enemies celestial and terrestrial. 
 But death came to Eabani, and his mourning friend 
 Izdubar could not be comforted, until, in pity for his 
 grief, the god Ea brought back to him Eabani, in order 
 that the friendship which had been so much to the king 
 might be the king's forever. And thus, in the very 
 earliest records of a kingly life among men, there is 
 
Influencing Royalty. 123 
 
 the story, ever old and ever new, of the inspiring and 
 pervasive power of a sacred friendship as a main factor 
 in the aspirations and achievements of royalty. It is only, 
 however, because we have no specific records of history 
 prior to the days of Nimrod, that Nimrod, as Izdubar, is 
 the earliest known sovereign-friend. 
 
 Ancient Egypt furnishes completer records of the re- 
 mote past than are found outside of the Bible text. The 
 most ancient of these records show us that the highest 
 title known in the court of the Pharaohs was that of 
 " The One Friend," — a designation applied to the intimate 
 and loved companion of the king, who was the sharer of 
 his affection and confidence to an extent unknown in 
 any other relation. The term " friend " was applied to 
 quite a number of persons who held high position in 
 the king's favor; but this term, "The One Friend," was 
 confined to one who stood all by himself in loving union 
 with the king. And "The One Friend" was nearer and 
 dearer to the king than wife or parent, than prince or 
 priest. 
 
 An inscription in a tomb at Abydos tells the story of 
 Una, who was The One Friend of Pharaoh Merira Pepi, 
 a king of the sixth dynasty, before the days of Abraham. 
 This inscription is " one of the oldest historical texts 
 known " and, like the earliest texts from Babylonia, it is 
 the record of friendship's potency in the realm of royalty. 
 Telling of his uplifting by the king's choice above all 
 the servants and ministers and friends of the king, Una 
 says, in this inscription : " It happened that my wisdom 
 pleased his Majesty, and that also my zeal pleased his 
 Majesty, and that also the heart of his Majesty zvas satisfied 
 
124 Influencing Royalty. 
 
 with me!' Una was even dearer to the king than the 
 king's " great royal wife Amitsi," and when the latter 
 came under suspicion, Una was commissioned by the 
 king to go alone into the royal hareem, and ascertain 
 the truth in the case, " because," again says Una, " the 
 heart of his Majesty was satisfied with me!' In peace and 
 in war, the king Merira leaned on and loved his one friend 
 Una ; and the glory of the king's reign corresponded 
 with the fidelity of the king's friendship. Una was sure 
 that there had never been anything like this before; 
 although, as a matter of fact, it was just what had been, 
 and what would be, simply because a king's heart is 
 human, and, with sovereign as with subject, friendship 
 transcends all loves. 
 
 There is, indeed, reason for believing that Joseph, the 
 son of Jacob, was chosen as The One Friend of Pharaoh, 
 when he was taken from the prison to the palace, long 
 centuries after the days of Merira and Una. When Joseph 
 had made clear to the king the interpretation of his 
 dream, and had disclosed to him the secrets of the future, 
 the heart of Pharaoh seemed to go out toward Joseph in 
 trustful affection. "And Pharaoh said unto Joseph, 
 Forasmuch as God hath shewed thee all this, there is 
 none so discreet and wise as thou : thou shalt be over 
 my house, and according unto thy word shall my house 
 be ruled : only in the throne will I be greater than thou. 
 . . . And Pharaoh said unto Joseph, I am Pharaoh, and 
 without thee shall no man lift up his hand or his foot in 
 all the land of Egypt." When Joseph told his brethren 
 of God's dealings with him, he said, as our English version 
 has it: "He hath made me a father to Pharaoh, and lord 
 
Influencing Royalty. 125 
 
 of all his house, and ruler over all the land of Egypt." 
 The word here translated " father " is, by some scholars, 
 thought to refer, in this place, to this relation of intimate 
 or confidential friend, — a relation which had pre-eminence 
 in the court of the kings of Egypt from the earliest days 
 of Egypt's history. 
 
 This relation of intimate friend to the king was con- 
 tinued, among the Hebrews, to the days of David and 
 Solomon, when Ahithophel, as afterwards Hushai, was 
 the "own familiar friend" of David, and " Zabud the son 
 of Nathan was chief minister, the king's friend," in the 
 court of Solomon. And who can estimate the importance 
 to the world of those royal friendships in Egypt and 
 Palestine, from the days of Merira to Solomon ? 
 
 China would claim a rivalry with Egypt in its antiq- 
 uity ; and its sovereigns have held themselves more 
 proudly above their people than the most exalted of the 
 Pharaohs. But friendship has shown itself in its peer- 
 less supremacy in China as in Egypt and Assyria. 
 Mencius, a Chinese philosopher of more than twenty 
 centuries ago, illustrates his claim of the duty and beauty 
 of friendship by a reference to the power of this senti- 
 ment in the heart of royalty in China's golden age. 
 Long before the days of Joseph in Egypt, a Chinese 
 emperor named Yao loved as a friend an untitled but 
 wise and worthy citizen named Shun. Yao so loved his 
 friend Shun that he heaped honors upon him, gave him 
 one of his daughters in marriage, invited him to the 
 royal court, put at his disposal the second palace of roy- 
 alty, and then visited him in that palace. "Alternately," 
 says Mencius of the Emperor, " he was host and guest. 
 
126 Influencing Royalty. 
 
 Here was the Emperor maintaining friendship with a 
 private man." Because of Yao's friendship with Shun, 
 Shun became Yao's associate and then his successor on 
 the throne of the Middle Kingdom. Shun is supposed 
 to have been a contemporary of Abraham; and, in the 
 veneration of countless millions in China, in all the gene- 
 rations from that day until now, Shun, the loved friend 
 of the Son of Heaven, has had hardly a lower place than 
 that accorded by the descendants of Abraham to him 
 whose highest honor was that he was called the Friend 
 of God. 
 
 Coming down along the ages, we find a new era of 
 government inaugurated in the reign of Alexander of 
 Macedon, when first a great sovereign and conqueror 
 gave distinct recognition to moral and social influences 
 in the sway of empire. And we see that he who con- 
 quered the world was himself held captive in the bonds of 
 a devoted friendship. Alexander the Great was a pupil 
 of Aristotle, who gave such prominence to the privilege 
 and responsibilities of friendship; and the principles em- 
 phasized in the teachings of the great philosopher found 
 expression in the better nature of the great ruler. No 
 one thing in the story of Alexander's life shows him at 
 such an advantage, personally, as the exhibit of his un- 
 wavering trust in his physician-friend Philip, when he had 
 been told that that friend was conspiring to poison him. 
 And he who could thus trust a friend could be a friend. 
 
 Obviously, no personal influence had such power over 
 Alexander's feelings and conduct as his friendship with 
 Craterus and Hephaestion. He declared that these 
 "were the two men that he loved best in the world;" 
 
Influencing Royalty. 127 
 
 and of the distinction which he made between the two 
 Plutarch says : " He loved Hephaestion and respe6led 
 Craterus above all the rest of his friends, and was wont 
 to say that Hephaestion loved [the man] Alexander, but 
 that Craterus loved [Alexander] the king." Quintius 
 Curtius says of Hephaestion, that " he was by far the 
 dearest of all the king's friends, meeting the king himself 
 on equal terms, and being master of all his secrets. He 
 had also a like liberty of admonishing the king." Alex- 
 ander's friendship with Hephaestion became more and 
 more a controlling force in the life of Alexander. It 
 is said that "when he went forth to the East, to make 
 Hellenic civilization the common possession of the world, 
 Alexander desired to renew in his own friendship with 
 Hephaestion the pattern that heroic times had bequeathed 
 in Achilles and Patroclus." In his case, as many times 
 before and since, the sentiment of friendship was a sway- 
 ing force in the power that swayed the world. 
 
 When Hephaestion was dead, the joy of Alexander 
 was at an end, and the waning of his power had begun. 
 " Alexander's grief for him," says Plutarch, "exceeded 
 all reasonable measure. He ordered the manes of all the 
 horses and mules to be cut off in sign of mourning ; he 
 struck off the battlements of all the neighboring cities ; 
 he crucified the unhappy physician [who had been unable 
 to save the sick man] ; and he would not permit the flute 
 or any other musical instrument to be played through- 
 out his camp, until a response came from the oracle of 
 Ammon, bidding him honor Hephaestion, and offer sac- 
 rifice to him as to a hero." The entire male population 
 of a conquered tribe was offered by Alexander in sacrifice 
 
128 Influencing Royalty. 
 
 to the spirit of Hephaestion. Then Alexander determined 
 to outdo all the works of man in a costly monument to 
 his lamented friend. He summoned architects and engi- 
 neers to aid him in this undertaking; and among the 
 plans considered by him was the carving of Mt. Athos 
 itself into a mighty statue of him whom he loved. But 
 the moving force of Alexander's mind was no longer kept 
 in equilibrium by the controlling influence of a living 
 friend ; he grew restless and suspicious and timid, and 
 it was not long before he lay down to die. 
 
 As with the older empires of the East, so with the 
 empire of ancient Rome ; its highest summit of sover- 
 eignty was capped by the aid of friendship, in the person 
 of one who felt the inspiring force of a friend's unselfish 
 devotion. Rome's greatest glory was attained in the 
 reign of him who is known as Augustus Caesar, but 
 whose earliest name was Caius 06lavius ; and the story 
 of his elevation to supreme authority is a story of friend- 
 ship's potency. 06lavius was a grand-nephew of Julius 
 Caesar. In his early youth he won the friendship of a 
 fellow-youth, Marcus Vipsanius Agrippa, of his own age, 
 but much his inferior in family and social status. This 
 friendship was the making of Ocliavius. The two friends 
 were at school together in Apollonia when they heard 
 of the assassination of Julius Caesar. They were barely 
 nineteen years of age. Away from the capital, with no 
 advantage of position or experience, assured only that 
 the enemies of his family were for the time triumphant, 
 young Ocliavius might well have thought first of his own 
 safety and of the hopelessness of any move for the re- 
 trieving of his family fortunes ; nor were cautious coun- 
 
Influencing Royalty, 129 
 
 selors lacking to warn him against the folly of turning his 
 face Rome-ward. Then it was that his young friend 
 showed himself a friend indeed. Agrippa urged 06la- 
 vius to hasten to the capital and assert his rights, prom- 
 ising to accompany him and stand by him. His action, 
 in accordance with this counsel of friendship, was the 
 beginning of Octavius's progress to power. Hearing, 
 near Brundisium, that he had been named in the will of 
 his grand-uncle as his heir, young Octavius, cheered and 
 strengthened by his friend's presence and counsel, boldly 
 assumed the name of Octavianus Caesar, and pushed on 
 to Rome to assert his claim to the succession. He found 
 Mark Antony in possession of power, with no thought 
 of surrendering it to the young heir of the dead Caesar, 
 while senators and nobles were little inclined to follow 
 his lead for his name's sake. 
 
 The struggle for the mastery began, and the strength 
 of Agrippa's friendship for Octavianus proved the 
 strength of Octavianus in his claim of a right to be 
 the world's ruler. "We know that Agrippa's courage 
 never wavered," says a historian, " though Octavianus 
 seemed at times ready to falter and draw back. To the 
 many-sided activity of Agrippa, and to his unfailing reso- 
 lution, the success of that enterprise seems mainly due. 
 He was the great general of the cause that triumphed, 
 the hero of every forlorn hope, and the knight-errant 
 for every hazardous adventure in distant regions." 
 Agrippa had an important share in defeating the land 
 forces of Luke Antony at Perusia, of Mark Antony at 
 Sipontum, and of the Aquitani in Gaul. He pushed on 
 victoriously into Germany. Recalled to Italy by the 
 
 9 
 
130 Influencing Royalty. 
 
 peril of his friend from the fleets of Pompey, Agrippa 
 made a harbor for a navy by connecting Lake Avernus 
 and the Lucrine Lake with the sea, and then organized, 
 equipped, and trained a navy there, for competition with 
 the naval forces of the world. He won victories on the 
 sea at Mylae and at Naulochus, thus securing protection 
 to the Mediterranean borders of the Roman Empire. 
 After this he won the final victory over the fleets of 
 Mark Antony at Actium, which " fixed the empire of the 
 world on Octavianus." 
 
 Three times Agrippa was chosen consul. Again he was 
 chosen aedile, with the responsibility for the public works 
 of the city; and in that position he built and repaired 
 aqueducts and other public works, and did much to jus- 
 tify the subsequent claim of 06lavianus that he found 
 Rome a city of bricks and left it a city of marble. In com- 
 memoration of his victory at A6lium, whereby he had 
 secured the world's throne to his friend, Agrippa erected 
 the Pantheon, which stands to-day as a memorial of the 
 power of a sacred friendship. It was in recognition of the 
 glory won so largely by the ability and faithfulness of 
 Agrippa, that the Roman Senate accorded to Octavianus 
 Caesar the unique title of "Augustus," and named after 
 him the sixth month of the Roman year. Agrippa was 
 no less successful as a civil ruler than as a military com- 
 mander. His administrative skill was displayed all the 
 way along from Gaul to Syria, and he was left by the 
 emperor in charge of Rome during his temporary ab- 
 sence. He is said, indeed, to have been " the greatest 
 military commander of Rome since the days of Julius 
 Caesar, and the most honest Roman governor in any 
 
Influencing Royalty. 131 
 
 province." From first to last, Agrippa was unswervingly 
 loyal as a friend, and Augustus was royal enough to 
 realize this. Agrippa married the daughter of Augustus. 
 Had he outlived the emperor, he would probably have 
 succeeded him on the throne. After his death, two of 
 his sons were named by Augustus as his heirs; but they 
 also died before the emperor, and the succession was 
 secured to Tiberius. The world's history centers in the 
 reign of Augustus Caesar. It was in that reign that the 
 Friend of friends was born among the sons of men. And, 
 next to that supreme event in the Augustan Age, there 
 stands out in its beauty and power the friendship of the 
 royal Augustus with the loyal Agrippa. 
 
 Even sovereigns who were themselves incapable of 
 inspiring or enjoying a noble and self-abnegating friend- 
 ship have been impressed, and hence influenced, by the 
 unselfish devotedness of friends. Thus Dionysius, the 
 tyrant of Syracuse, is said to have realized the emptiness 
 of all his possessions of honor and power in comparison 
 with the mutual love of Damon and Pythias, and to have 
 been moved, as he gave them their lives anew, to entreat 
 from them the privilege of being a sharer in the bond of 
 their friendship. Similar, and yet better, is the story of 
 Nooman III., a king in Arabia in the fifth century of our 
 era, who, from being a tyrant and an idolater, was made a 
 convert to Christianity through "witnessing the devoted 
 friendship of a Christian Arab, who had pledged himself 
 to undergo the punishment intended to be inflicted on 
 his friend, should the latter fail to return at the time 
 appointed," — as in the case of Damon and Pythias, long 
 centuries before. 
 
132 Influencing Royalty. 
 
 A sovereign of sovereigns in Europe, at the close of 
 the eighth and the beginning of the ninth century, was 
 the Emperor Charles the Great, or Charlemagne. His 
 reign was the beginning of a new order of things in 
 Europe. He gave to religion and learning a new place 
 and power in the world's governing, as over against the 
 blind force of military despotisms. And the best work 
 of this sovereign was largely influenced and shaped by 
 his friendship with Alcuin, an English Christian scholar. 
 Alcuin was one of the best informed men of his age, and 
 one of the most remarkable. It was while on a journey 
 from England to Rome, in 781, that he met King Charles 
 at Parma, and won his friendship. At the royal invita- 
 tion, Alcuin made his home at the court, and was brought 
 into pleasant relations with the king's wife and children 
 as well as with the king himself. During this period a 
 good beginning of schools in the growing empire was 
 made, and plans for yet better things were in discussion. 
 Moved by a spirit of patriotism, Alcuin desired to return 
 to England, in order to promote the educational interests 
 receiving new attention there. But, as a biographer of 
 Alcuin says : "Charlemagne knew too well how to value 
 a man like Alcuin to be willing to lose him, and prized 
 too dearly the rare happiness of possessing a true and 
 sincere friend not to desire his longer and, if possible, 
 permanent residence, and to offer everything that might 
 induce him to remain." Hence, after a brief absence in 
 England, Alcuin returned to the court of his royal friend, 
 and passed the remainder of his useful life there. 
 
 As showing the bearing of this friendship of Alcuin 
 and Charles the Great on the king's life-work, one of 
 
Influencing Royalty. 133 
 
 the latest biographers of the latter says, concerning the 
 former : " His relations to Charles were intimate, cor- 
 dial, and confidential. One can hardly err in ascribing to 
 him all the theological documents and writings inter- 
 blended with the political growth and development of 
 the Frankish Empire in that reign ; the theology of 
 Charles; the theology, and probably much of the juris- 
 prudence, of the Capitularies. To his influence must be 
 traced some of the enlightened views of Charles ; the 
 mercy, the lofty aims, and the ethical apothegms, so 
 remarkable in the life and speech of that remarkable 
 monarch. . . . Alcuin . . . influenced his age by his writ- 
 ings, his teaching, and the force of his virtuous example, 
 and conferred a lasting benefit on mankind at a time 
 when darkness covered the mind of the world and thick 
 darkness the liberal arts." In fact, the face of history 
 was changed, and the welfare of mankind for future gen- 
 erations was promoted by the friendship of Alcuin and 
 Charles the Great. 
 
 Next after Charles the Great, in the extent of his empire 
 and in the importance of his reign as a European sover- 
 eign, down along the centuries, was Charles the Fifth, the 
 foremost soldier of his age, and a ruler of world-wide 
 influence in the stormy days of the sixteenth century. 
 Despotic and self-willed though he was, he did not lack 
 a measure of responsiveness to the thoughts and feelings 
 of one whom he selected as a close personal friend, and 
 to whom he opened his heart in an exceptional confidence. 
 It was a young page in his court whom the emperor 
 chose as his friend ; and the choice was a deliberate one, 
 he priding himself, not without reason, " on his power of 
 
134 Influencing Royalty. 
 
 reading anti of using men." While yet but fifteen years 
 old, this page, as Motley tells us, "was the intimate, 
 almost confidential, friend of the emperor;" and, as the 
 years went on, the intimacy and friendship were closer 
 and closer. " The youth was so constant an attendant 
 upon his imperial chief, that, even when interviews with 
 the highest personages, and upon the gravest affairs, were 
 taking place, Charles would never suffer him to be con- 
 sidered superfluous or intrusive. There seemed to be no 
 secrets which the emperor held too high for the compre- 
 hension of his page." Nor was it merely as a confidant 
 that this friend was valued by the emperor. Before he 
 was twenty-one, he was appointed general -in -chief of 
 the army on the French frontier, to be over against such 
 soldiers as Admiral Coligny and the Due de Nevers ; and 
 the issue seemed to justify this appointment. When, 
 finally, the emperor decided to abdicate his throne, he 
 must have that loved friend by his side ; and the young 
 soldier was recalled from the frontier to stand in the 
 presence of the august assemblage at Brussels, while the 
 crippled emperor leaned affectionately upon his shoulder 
 as he read his message of imperial farewell. 
 
 That such a friendship had its influence on the rule 
 of the emperor who rejoiced in it so greatly would 
 scarcely be questioned ; but that the influence of that 
 friendship was potent in the life and rule of him whom 
 it distinguished, when he himself became a ruler of men, 
 — as "William the Silent," the founder of the Dutch 
 Republic, — is quite as evident. It was while Prince 
 William was the young page and friend of the Emperor 
 Charles that he gained his first lessons in statecraft, while 
 
Influencing Royalty. 135 
 
 observing the interviews of others with the emperor, and 
 in his personal conferences with his imperial friend. 
 " His perceptive and reflective faculties, naturally of 
 remarkable keenness and depth, thus acquired," says 
 Motley, a "precocious and extraordinary development. 
 He was brought up behind the curtain of that great 
 stage where the world's dramas were daily enacted. 
 The machinery and the masks which produced the 
 grand delusions of history had no deceptions for him." 
 And Motley adds, that, " carefully to observe men's 
 actions, and silently to ponder upon their motives, was 
 the favorite occupation of the prince during his appren- 
 ticeship at court." Moving on in the direction of impulses 
 given to him in the atmosphere of the emperor's friend- 
 ship, and in the exercise of powers developed through 
 the partialities of that friendship, Prince William was 
 instrumental in liberating the Netherlands from Spanish 
 tyranny and in laying the foundations of a great republic. 
 He stood for a time as the bulwark of Protestant Chris- 
 tianity, and he was first among the royal rulers of men 
 to administer civil government on the principle of reli- 
 gious toleration. Loved royally by his ruler in his early 
 life, he was royally loved by those whom he ruled in his 
 maturer years. "As long as he lived he was the guiding 
 star of a whole brave nation, and when he died the little 
 children cried in the streets." 
 
 A century after William the Silent, one of his descend- 
 ants came into prominence as a ruler of men under the 
 name of William Henry, Prince of Orange and Count 
 of Nassau, and afterwards as King of England — first 
 as co-sovereign with Mary, and then by himself. That 
 
136 Influencing Royalty. 
 
 he was a power in the world — through having "a 
 greater part in shaping the destinies of modern England 
 than any of her native sovereigns " — is as evident in his- 
 tory as that a close personal friendship was a potent factor 
 in his life as a ruler. It was while he was still in his 
 early manhood, in Holland, that Prince William Henry 
 was taken ill with malignant small-pox. In that time of 
 his peril, young William Bentinck, who loved him for 
 his own sake, devoted himself to his nursing, and was 
 the means of saving a royal life. "Whether Bentinck 
 slept or not, while I was ill, I know not," said the Prince, 
 in referring to this experience. " But this I know, that, 
 through sixteen days and nights, I never once called for 
 anything but that Bentinck was instantly by my side." 
 Bentinck gave the sick prince his food and medicine, 
 and helped him to rise or lie down, watching him, mean- 
 while, with unfailing tenderness. Only when the prince 
 was finally convalescent did Bentinck turn to his home 
 to lie down with the same disease, and to battle it 
 through in a determination to be again at the service 
 of his royal friend in whatever perils beset him. 
 
 From that time onward the intercourse of the two 
 friends was close and confidential to the last degree. 
 The prince counseled with Bentinck in affairs of state, 
 and shared with him his personal joys and sorrows. He 
 showed the warmest interest in the family affairs of his 
 friend. When a son was born to Bentinck, the prince 
 wrote : " He will live, I hope, to be as good a. fellow as 
 you are ; and, if I should have a son, our children will 
 love each other, I hope, as we have done." When Ben- 
 tinck's wife was sick, in her husband's absence, the prince 
 
Influencing Royalty. 137 
 
 snatched time from pressing cares of state to despatch 
 special messengers, several times a day, with messages 
 concerning her condition ; and it was " with tears of joy " 
 that he finally reported her as in the way of recovery. 
 Bentinck proved himself, in the main, worthy of such 
 a friendship. He was wise in counsel and brave in 
 action. He was the prince's trusted supporter on the 
 field of battle, and representative in negotiations of 
 highest moment. When the prince went to England 
 to lead a revolution there, Bentinck was still nearest and 
 dearest as friend, helper, and counselor. When the 
 Prince of Orange had become King of England, Ben- 
 tinck was created Earl, and then Duke, of Portland. He 
 was made the chief officer of the royal household. On 
 journeys of state he had a seat in the king's carriage. 
 He was largely instrumental in securing the treaty at Rys- 
 wick, that gave peace to three kingdoms. For twenty-five 
 years William and Bentinck were rarely separated, save 
 for a very brief period at a time, and then their thoughts 
 were constantly on each other, and they were impatient 
 to be together again. 
 
 Of the two friends, William seemed truer and tenderer 
 in this affectionate relation than Bentinck. He who was 
 deemed by many " the most cold-blooded of mankind," 
 and even as " destitute of human feelings," was ever full 
 of warmth and affection as a generous and unswerving 
 friend, in accordance with the true royalty of his great 
 nature. There came a time when Bentinck grew un- 
 reasonably sensitive to the king's interest in a new 
 attendant and courtier, and showed his dissatisfaction 
 so rudely that the king permitted him to leave Eng- 
 
138 Influencing Royalty. 
 
 land as ambassador to France, because Bentinck was no 
 longer contented in the companionship of his royal friend. 
 But even then the king's friendship knew no change. 
 Writing to Bentinck a few days after the latter had left 
 for France, the King said touchingly: "The loss of your 
 society has affected me more than you can imagine. I 
 should be very glad if I could believe that you felt as 
 much pain at quitting me as I felt at seeing you depart; 
 for then I might hope that you had ceased to doubt the 
 truth of what I so solemnly declared to you on my oath. 
 Assure yourself that I was never more sincere. My 
 feeling toward you is one which nothing but death can 
 alter." In fidelity of conduct Bentinck never failed his 
 friend the king. He was true to his interests to the last, in 
 any service that he undertook for him ; but in his tender- 
 ness of feeling as a friend he showed no such royalty of 
 nature as the king. Finally, Bentinck, as the Duke of 
 Portland, insisted on retiring from the court to the im- 
 mense estates which the king's favor had secured to him 
 as his own. The king sought in vain to retain him near 
 him, but the irritated friend was obstinately unreason- 
 able. Then again the king showed himself a friend un- 
 swervingly. " I hope that you will oblige me in one 
 thing," he wrote. " Keep your key of office. I shall 
 not consider you as bound to any attendance. But I 
 beg you to let me see you as often as possible. That 
 will be a great mitigation of the distress which you 
 have caused me. For, after all that has passed, I cannot 
 help loving you tenderly." Great-hearted king ! Royal 
 in friendship ! 
 
 At last the deliverer of England lay on his death-bed. 
 
Influencing Royalty. 139 
 
 Macaulay describes the scene. His breathing grew more 
 and more difficult. "'Can this,' he said to the physicians, 
 'last long?' He was told that the end was approaching. 
 He swallowed a cordial, and asked for Bentinck. These 
 were his last articulate words. Bentinck [who had al- 
 ready been summoned] instantly came to the bedside, 
 bent down, and placed his ear close to the king's mouth. 
 The lips of the dying man moved, but nothing could be 
 heard. The king took the hand of his earliest friend, and 
 pressed it to his heart. In that moment, no doubt, all 
 that had cast a slight passing cloud over their long and 
 pure friendship was forgotten. It was now between seven 
 and eight in the morning. He closed his eyes and gasped 
 for breath. The bishops knelt down, and read the com- 
 mendatory prayer. When it ended, William was no more." 
 The work of another royal friend was finished. 
 
 While William the Third was on the throne of Eng- 
 land, there came to his realm a royal visitor from a dis- 
 tant land, whose very visit was an illustration of the 
 power of friendship, and who was himself a power in 
 the world largely because of his friendships. Peter the 
 Great came from Russia to England at the close of the 
 seventeenth century. He traveled incognito, as a mem- 
 ber of a party at the head of which was General Franz 
 Lefort, an Italian-Swiss by birth, to whom the Tsar of 
 the Russias was attached in a warm personal friendship, 
 — a friendship that did much to shape the career of this 
 royal ruler of men. Peter was a man of great strength 
 and of great weakness. His violent outbursts of temper 
 would have neutralized in large measure the power of 
 his tireless energy, if there had been no one whom he 
 
140 Influencing Royalty. 
 
 loved and trusted sufficiently tc accept as a check on 
 his intense nature. Peter had the elements of greatness, 
 but those elements required the unifying factor of a 
 friendship to make them wisely effective for good. 
 Referring to these warring elements of his nature, a 
 recent biographer says of him : " The character of Peter 
 exhibits a strange congeries of opposed qualities." But 
 " in spite of his errors no one will deny that he was a man 
 of great genius. . . . All Russia seems but the monument 
 of this strange colossal man. . . . The title. of ' great' 
 cannot justly be refused to such a man." 
 
 Peter was only eighteen years old when he became 
 acquainted with Franz Lefort, who was some seventeen 
 years his senior, and was at that time an officer in the 
 Russian army. Lefort was capable, upright, warm- 
 hearted, unselfish, sympathetic, and winsome; and the 
 tsar quickly saw in him the friend he needed, " From 
 this time on," says Schuyler, " Peter became daily more 
 intimate with Lefort. He dined with him two or three 
 times a week, and demanded his presence daily." When 
 the two friends were separated, they corresponded famil- 
 iarly. " No one, except Catharine [first mistress, then 
 wife, of Peter], was able to give Peter so much sympathy, 
 and so thoroughly to enter into his plans. Lefort alone 
 had enough influence over him to soothe his passions, 
 and to prevent the consequences of his sudden outbursts 
 of anger." But for that friendship, that great nature 
 might have gone a-wreck ! Lefort was fittingly cared for 
 by his royal friend. He was advanced in rank, " first to 
 lieutenant-general, then to full general, commander of the 
 first regiment, admiral, and ambassador." Lefort's home 
 
Influencing Royalty. 141 
 
 became the center of social interest to the tsar, " a sort 
 of club-house for Peter's company ; " and the expense 
 of its extensive entertainments was met by Peter him- 
 self. The intimacy of the two friends extended to all 
 the thinking and doing of the tsar. After seven years 
 of this intimacy, the journey to Western Europe was 
 undertaken, with Lefort, as has been said, at the head 
 of the embassy, and the tsar as professedly an humble 
 member of the party. This journey of Peter's, says 
 Macaulay, speaking from an English standpoint, " is an 
 epoch in the history, not only of his own country, but 
 of ours, and of the world." Schuyler, while not willing to 
 concede to it all this importance, says explicitly : " Peter's 
 journey marks the division between the old Russia, an 
 exclusive, little-known country, and the new Russia, an 
 important factor in European politics. It was also one 
 of the turning-points in the development of his char- 
 acter, and was the continuation of the education begun 
 in the German suburb" of Moscow, where Peter first 
 visited Lefort and became his friend. But for Lefort's 
 influence, this journey of Peter's might never have been 
 made, or have proved of such importance in its results. 
 It was after the return of the tsar to his dominions 
 that his friendship with Lefort was interrupted by the 
 death of the latter. "At the news of the death," says 
 Schuyler, " he burst into thick sobs, and, with a flood of 
 tears, broke out in these words : ' Now I am left without 
 one trusty man. He alone was faithful to me ; in whom 
 can I confide henceforward?'" 
 
 The impulse of Lefort's friendship had given Peter his 
 start, and its steadying power had given him his balance 
 
142 Influencing Royalty. 
 
 in his work of wise reforms for his vast empire. Its 
 influence was with him as a memory and an incentive to 
 the close of his busy life. Missing its help and stimulus, 
 and longing for the sympathy that it had secured to 
 him, Peter turned, after the death of Lefort, to one of 
 his companions who had been with him from boyhood ; 
 and gradually he drew him closer to himself as a friend, 
 in the vain hope of finding Lefort's place supplied. " It 
 was after the siege of Noteberg [three years after the 
 death of Lefort]," says Schuyler, " that Menshikof was 
 admitted to the full friendship of his master, became the 
 confidant of his plans and feelings, and his trusted ad- 
 viser, and in every way occupied the place in Peter's 
 friendship which had been vacant since the death of 
 Lefort." Menshikof had large ability, good-humor, and 
 attractiveness ; and his influence with Peter was very 
 great during the remainder of the latter's lifetime. But 
 Menshikof had no such integrity and unselfishness as 
 were the charm of Lefort, nor could he be so true a 
 friend. " He was ambitious and avaricious." He "mis- 
 used his powers and position, as well as the confidence 
 which the tsar so freely gave him." Again and again 
 the tsar was compelled to put away Menshikof, because 
 of his misdoing ; and as often his longing for a true 
 friend, and his love for this treacherous one, induced him 
 to recall him to a new opportunity of betrayal. It was 
 after one of these many recalls that Peter said to Catha- 
 rine, in heaviness of heart : " Menshikof was conceived 
 in iniquity, born in sin, and will end his life as a rascal 
 and a cheat ; and, if he do not reform, he will lose 
 his head." Although estranged from Peter during the 
 
Influencing Royalty. 143 
 
 latter years of the tsar's life, it was not until Peter's 
 grandson was on the throne that Menshikof finally died, 
 in exile and disgrace. Up to that time he swayed vast 
 power in the councils of Russia ; and that power he 
 would never have won, but for the tsar's sincere friend- 
 ship for the true-hearted Lefort, and his vain hope of a 
 substitute for it in the friendship of Menshikof. 
 
 In noting the world's great sovereigns, it would never 
 do to pass unmentioned Napoleon Bonaparte ; for he 
 was in his day a king of kings, and, in spite of all draw- 
 backs, he must be reckoned great among the world's 
 greatest. On the one hand, Napoleon seems to us so 
 self-enclosed and so self-reliant, if not actually so ab- 
 sorbed in self, that we can hardly think of him as having 
 any special need of a personal friend, or as likely to be 
 held or swayed by the power of a personal friendship. 
 On the other hand, because friendship is what it is in the 
 world's history, it would seem impossible that a man so 
 great as Napoleon could be what he was without the aid 
 of this force of forces. It is not to be wondered at, there- 
 fore, that the denial and the recognition of friendship's 
 potency are both to be found in the story of Napoleon. 
 " Friendship is but a name," said Napoleon. " I love no 
 one. ... I know well that I have not one true friend. As 
 long as I continue what I am, I may have as many pre- 
 tended friends as I please." Yet Napoleon had friends 
 whom he loved and trusted, and who loved and trusted 
 him ; and Napoleon honored the sentiment of friendship. 
 When, in 1804, Pichegru and Cadoudal were leaders in a 
 conspiracy against the life of Napoleon, the Legislative 
 Assembly of France passed an ordinance making it a 
 
1 44 Influencing Royalty. 
 
 crime punishable with death to shelter one of these con- 
 spirators. M. Marbois, one of Napoleon's ministers, was an 
 old friend of Pichegru, and when the latter, in desperation, 
 came to him for temporary shelter, he gave it to him for 
 friendship's sake. Subsequently Marbois reported this 
 fa6l to Napoleon, and Napoleon wrote him a letter ex- 
 pressive of his admiration of that spirit which prompted 
 him to give shelter to one who, though an outlaw, had 
 been his friend. Again, a few years later, when Napoleon 
 was speaking in severe censure of one of his generals, at 
 a meeting of the Privy Council, a member of the Council 
 spoke earnestly in defense of his absent friend. At first, 
 Napoleon was angered. Then, recovering himself, he 
 said warmly : " But he is your friend, sir. I had forgot- 
 ten it. You do right to defend him." 
 
 While yet but a boy in the military school at Brienne, 
 Napoleon won the friendship of a school-fellow named 
 Demasis, who loved him for his own sake, and who was 
 glad afterwards to be his comrade in their earliest artil- 
 lery service. There came a time, after his first military 
 exploits at Paris and Toulon, when Napoleon was de- 
 prived of his command, and seemed destined to a life of 
 hopeless inaction. Without money and without position, 
 knowing that his mother was in want and that he could 
 not help her, he gave way to temporary despair, and was 
 actually on his way to the river-bank to commit suicide 
 by drowning, when he came face to face with a man 
 dressed as a mechanic, whom he did not recognize, but 
 who warmly embraced him, crying out : " Is it you, 
 Napoleon? How glad I am to see you again!" It was 
 his friend Demasis, who had recently come back to 
 
Influencing Royalty, 145 
 
 France in disguise, in order to visit his aged mother. 
 Seeing the evident depression of Napoleon, Demasis 
 lovingly pressed him to disclose its cause, and, when he 
 had learned the whole story, he said cheerily, "Is that 
 all?" and, unclasping a belt from underneath his coarse 
 waistcoat, he thrust it into Napoleon's hands, with the 
 words : " Here are six thousand dollars in gold, which I 
 can spare without any inconvenience. Take them, and 
 relieve your mother." Long years after, Napoleon re- 
 lated this incident in his St. Helena prison-home, adding: 
 "I cannot to this day explain to myself how I could 
 have been willing to receive the money; but I seized the 
 gold as by a convulsive movement, and, almost frantic 
 with excitement, ran to send it to my distressed mother." 
 As showing that this act of Demasis was wholly the 
 prompting of an unselfish friendship, Napoleon said that, 
 for fifteen years after that meeting with Demasis, he 
 hunted in vain for some trace of his friend ; and when at 
 last he found him, he learned that he had purposely kept 
 himself out of sight, lest Napoleon should endeavor to 
 reward him for his affectionate service. Napoleon, refer- 
 ring tenderly and with reverence to this incident in his 
 career, recognized it explicitly as the resultant outcome 
 of an "early friendship," which, by "one of those mys- 
 teries of Providence that we so often witness," had an 
 "immense influence" upon his personal destiny. If this 
 occurrence were all by itself as a proof of the potency 
 of friendship in the life-course of Napoleon, it would be 
 enough to show that he was no exception to the world's 
 great sovereigns in his dependence on this all-prevailing 
 sentiment. But it does not stand alone in his life-story. 
 
 10 
 
146 Influencing Royalty, 
 
 Even before this fortunate meeting with his old friend 
 Demasis, Napoleon had made the acquaintance of a 
 young soldier named Duroc, to whom he became 
 warmly attached in the bonds of a personal friendship. 
 Duroc was three years younger than Napoleon. In 
 1796, while only twenty- four years old, he was appointed 
 on the staff of the great commander as a personal aide ; 
 and from that time on, with all his varied promotions, 
 Duroc was kept close to his master and friend, until he 
 was killed in his service, in 181 3.] That such a friend- 
 ship had its influence on both parties to it, is as patent 
 as its existence. Sir Archibald Alison, referring to this 
 friendship, says : " Duroc loved Napoleon for his own 
 sake, and possessed perhaps a larger share of his confi- 
 dence than any of his other generals." | Duroc was the 
 close companion of Napoleon in Egypt; and, returning 
 with him, in advance of the main army, to Paris, he had 
 an active part in the Revolution of Brumaire, which 
 placed Napoleon on the throne of France. When Napo- 
 leon was emperor, he made Duroc marshal of the palace, 
 and created him Duke of Friuli. He sent him on special 
 missions of importance to the courts of Berlin, Vienna, 
 Dresden, Stockholm, and St. Petersburg, and he was 
 affectionately intimate with him in his home life in Paris. 
 He even wished Duroc to marry Hortense, the daughter 
 of Josephine ; but Josephine was unwilling to sanction 
 this match. Duroc was with Napoleon in Russia, and 
 he was one of the little party that accompanied the 
 emperor in his hurried return to Paris at the close of 
 that disastrous campaign. It was a few months after 
 this return that Duroc was killed, in the battle of 
 
Influencing Royalty. 147 
 
 Merkersdorf, in Saxony, May 21, 181 3; and the record 
 of Napoleon's grief over the death of this friend is a 
 touching page in the history of human friendship. 
 
 Napoleon seemed to have a presentiment of evil to 
 himself or to his friend that day. " Duroc," he said in 
 the early morning, when one of his aides was hit, " for- 
 tune is determined to have one of us to-day." In the 
 afternoon, as the emperor, with members of his staff and 
 of his guard, was riding through a ravine in the smoke 
 of the battle, a cannon-ball, glancing from a tree, struck 
 Duroc, and mortally wounded him. When told of this, 
 Napoleon seemed for a moment completely paralyzed 
 with grief. Then he cried out in agony : " Duroc ! Duroc ! 
 Gracious Heaven, my presentiments never deceive me ! 
 This is indeed a sad day — a fatal day." It mattered not 
 to Napoleon that the battle needed his attention, now 
 that his one friend was dying. Dismounting from his 
 horse, he said earnestly, " I must see him. Poor, poor 
 Duroc ! " Duroc had been taken into a cottage, and he 
 lay there in terrible suffering. Coming to him, Napo- 
 leon threw his arms around his neck, and embraced him 
 affectionately. Duroc took the hand of the emperor, 
 and pressed it to his lips with words of devotion. "All 
 my life," he said to his imperial friend, " has been de- 
 voted to you ; and now my only regret is that I can be 
 useful to you no longer." " Duroc ! " sobbed out Napo- 
 leon, as if in recognition of the imperishableness of a 
 real friendship, " Duroc ! There is another life. There 
 you will await me. We shall one day meet again." 
 Napoleon, deeply moved, sat with his head resting on 
 the left hand of Duroc, while their two right hands were 
 
148 Influencing Royalty. 
 
 clasped tenderly. It was not until Duroc insisted that 
 Napoleon should leave him that the latter finally arose 
 from his friend's side, and found his way, in tears, to 
 his own tent, where he shut himself up to his great 
 grief for the night, absolutely refusing to see any one 
 of his generals, even on the most pressing business, until 
 the morning. 
 
 The next day Napoleon summoned to his presence 
 the proprietor of the cottage in which Duroc died, 
 together with the rector of the parish and the magistrate 
 of the village, and arranged, with the payment of four 
 thousand dollars, for the purchase of the property and 
 for the erection there of a monument to his friend, bear- 
 ing this inscription : " Here General Duroc, Duke of 
 Friuli, grand marshal of the palace of the Emperor 
 Napoleon, gloriously fell, struck by a cannon-ball, and 
 died in the arms of the emperor, his friend." " The 
 emperor was cut to the heart by the loss of his dear 
 friend Duroc," wrote Napoleon's trusted minister, Cau- 
 laincourt, years afterward ; and it was evident to all 
 that Napoleon never forgot that " dear friend." When 
 Napoleon was in the hands of his enemies, after the 
 battle of Waterloo, he asked permission to live as a pri- 
 vate citizen in England under the name of " Colonel 
 Duroc," bearing the name of his one "other self." Even 
 on his dying-bed, in St. Helena, he made provision in his 
 will for the daughter of Duroc. Although the overthrow 
 of Napoleon prevented the erection of the monument he 
 had planned to Duroc's memory, the remains of that 
 faithful friend were, in 1847, brought to Paris, to find 
 their fitting resting-place, together with those of General 
 
Influencing Royalty. 149 
 
 Bertrand, his immediate successor in office, alongside of 
 the remains of the emperor in the Church of the Invalides. 
 Napoleon owed much to the loyal friendship of Duroc,and 
 he realized it. Such a friendship became such a man; and 
 it is well that its record is so unmistakably plain. 
 
 But Napoleon's truest friend was Josephine. It has 
 been already said that a wife, or a husband, who is a 
 true friend in the conjugal relation, might be just as truly 
 a friend apart from that relation ; for friendship is the 
 love of another for that other's sake, and not for what 
 that other is to the loving one. And this truth finds its 
 fullest illustration in the love of Josephine for Napoleon. 
 Josephine came to love Napoleon for his own sake after 
 their marriage, if not before ; and she continued to bear 
 for him an unselfish love, even through their differences, 
 to the close of her life. Her thought was of what she 
 could do for his truest welfare and to advance his highest 
 interests. To this end she was ever ready to make any 
 personal sacrifice, and even to risk the loss of his favor. 
 "Josephine seemed his good angel," says Saint- Amand. 
 "We may say that throughout his career, so long as he 
 was with her he always enjoyed the most brilliant suc- 
 cess." Her eyes saw dangers that he had not perceived. 
 Her tact averted perils against which he, if alone, would 
 have been powerless. " All the brusqueness and violence 
 of Bonaparte's manners were tempered by the soothing 
 and insinuating gentleness of his amiable and kindly 
 wife. She was to exercise direct influence on the victims 
 and accomplices of the coup d'etat [which gave him 
 supreme power], — on Barras, Gohier, Sieves, Fouche, 
 Moreau, and Talleyrand. Who knows ? Without 
 
150 Influenci7ig Royalty. 
 
 Josephine's skill and tact, Bonaparte might, perhaps, 
 have made a failure." " Without her, he would hardly 
 have attained such wonderful results." And Napoleon 
 ultimately realized that he had a true friend and a real 
 helper in Josephine. 
 
 So long as this friendship was exercised co-ordinately 
 with the marriage relation it might have been looked at 
 as nothing more than wifely love; but the time came 
 when its power beyond that was tested, and it stood the 
 test. When Napoleon decided to put away Josephine as 
 a wife, although it was the breaking of her heart to leave 
 him, she assured him that she should still be his " best 
 friend ; " and she made good her word. " I have the 
 pleasure of giving him the greatest proof of attachment 
 and devotedness that was ever given on earth," she said, 
 in her formal request, at his desire, for the sundering of 
 the marriage tie that had bound them. " But the dis- 
 solution of my marriage will in no respe6t change the 
 sentiments of my heart," she added. " The emperor will 
 ever find in me his best friend." And she spoke truly, 
 as the emperor subsequently realized. Napoleon was 
 never himself after that act. Josephine was herself to 
 the last. When the longed-for son of Napoleon was 
 born, not even that child's imperial father or mother had 
 greater or more grateful joy than filled the heart of 
 Josephine, as the cannon of the garrison near her 
 sounded the intelligence that he to whom she was a 
 friend had now received the chief desire of his heart. 
 Writing at once in congratulation to the glad father, she 
 had words of tenderness also for the favored mother. 
 " She cannot be more tenderly devoted to you than I 
 
Influencing Royalty. 151 
 
 am," she said ; " but she has been enabled to contribute 
 more to your happiness by securing that of France. . . . 
 Not till you have ceased to watch by her bed, not till 
 you are weary of embracing your son, will you take 
 your pen to converse with your best friend. . . . Mean- 
 while, it is not possible for me to delay telling you that, , 
 more than any one in the world, do I rejoice in your joy." 
 And in abounding evidence of the sincerity of her delight, 
 she presented to the page of the emperor, who was already 
 bringing her the glad intelligence while her congratulatory 
 note was on the way, a diamond breast-pin and a thousand 
 dollars in gold, in token of her joy in his message. 
 
 Thus always in this friendship ; Josephine never wa- 
 vered, never changed. When the overthrow of Napo- 
 leon by the allies caused his banishment to Elba, with 
 his separation from his wife and child, Josephine realized 
 that her mission as his friend was at last at an end. She 
 wrote to Napoleon in hearty assurance of unswerving 
 fidelity, and in profoundest regret, that she was unable, 
 through his act, to follow him into his solitude. " Now 
 only can I calculate the whole extent of the misfortune 
 of having beheld my union with you dissolved by law," 
 she said. And then she lay down and died, with a prayer 
 for him on her lips. Napoleon could see, in looking back 
 upon his stormy career, that the richest blessing of his life 
 had been the friendship of Josephine, and that the great- 
 est error of his life had been the practical rejection of her 
 friendship. "She was the best woman in France," he 
 said at St. Helena ; and he had before said, that to her 
 love he was indebted for the only few moments of hap- 
 piness he ever enjoyed on earth. And he spoke sadly, 
 
152 Influencing Royalty, 
 
 in those later years, of his divorce from Josephine, as the 
 time when he set his " foot on an abyss covered with a 
 bed of flowers." The record shows that that friendship 
 of Josephine was very much to Napoleon while it was 
 cherished, and that its rejection was one of the causes 
 of his ruin. 
 
 In the East and in the West, earlier and later, the 
 story is much the same. History and fiction combine 
 to celebrate the praises of friendship in royalty, as of 
 royalty in friendship. 
 
 The most widely known of all the Muhammadan kha- 
 leefs, and the one whose sway was most extensive in the 
 East, was Haroon-ar-Rasheed of Bagdad ; or Haroun 
 Alraschid, as he is called in our English versions of the 
 Arabian Nights. He was a contemporary of Charles the 
 Great, at the close of the eighth and the beginning of 
 the ninth century, and is said to have been in friendly 
 correspondence with that great emperor of the Franks. 
 It is not easy to separate the true from the fanciful in 
 the story of this khaleef ; but all writers agree in declar- 
 ing that the rise and glory of his wonderful reign were 
 linked with his friendship for Jaafer, a son of his grand 
 vizier, Yahya. In the stories of the Arabian Nights, 
 Jaafer is the favorite companion of Haroon in his many 
 marvelous adventures. Careful biographers also agree 
 in saying that Jaafer was the constant sharer of Haroon's 
 enjoyments, and would often be found with him in his 
 pleasure-seeking when the hour of early morning prayer 
 closed the night they had had together. " Haroon's 
 attachment to Jaafer was of so extravagant a character 
 that he could never bear him to be absent from his 
 
Influencing Royalty. 153 
 
 side," says Professor Palmer ; " and he even went to the 
 absurd length of having a cloak made with two collars, 
 so that he and Jaafer could wear it at one and the same 
 time." Jaafer was advanced in wealth and dignity by his 
 royal friend. He came to have almost limitless influence, 
 and he made use of it according to his own ideas of expe- 
 diency. In order to open the way to the hareem for his 
 friend, that they might not be separated even there, the 
 khaleef arranged a nominal marriage between Jaafer and 
 the sister of Haroon, with the distinct agreement that 
 the relations between the two should be purely Platonic. 
 Because this agreement was not adhered to by Jaafer, 
 Haroon turned against his friend, and destroyed him and 
 his family. The friendship, while it lasted, was a swaying 
 force in the khaleefate; and its rupture was a beginning 
 of the end to the dynasty represented by Haroon. 
 
 Greatest and best of the Mogul emperors was Akbar 
 Muhammad, or Jelal-ed-Deen, who reigned in the latter 
 half of the sixteenth century. He was great as a soldier 
 and a statesman. He was practically the founder of the 
 empire of India. He bore the title of Joogat Gooroo, 
 " Protector of Mankind," and he is said to have been the 
 only Oriental sovereign who ever deserved such a desig- 
 nation. Such a ruler must have appreciated friendship, 
 and have known how to be a friend. Among the many 
 stories that are told of the greatness and goodness of 
 Akbar (and "Akbar" means "greatest") are stories of 
 his friendship for Shaykh Solayman, whom he trusted 
 with a royal confidence. It is even said that, while 
 Akbar was away from his capital on his important 
 campaigns, he practically gave over his palace and his 
 
154 Influencing Royalty. 
 
 kingdom to his friend Solayman, putting into his charge 
 the care of his wives and children, his treasury, and his 
 affairs of state. Tradition whispers that Solayman was 
 not always true to his trust as the emperor's friend ; but 
 no one ever questioned the emperor's royal and unswerv- 
 ing love for his friend, as his other self. At Sicandra, near 
 Agra, there rest the remains of Akbar in a magnificent 
 mausoleum. At Futtipoor Sicri, not far from the same 
 capital, is the tomb that contains all that was mortal of 
 Solayman. Both burial-places are revered as sacred 
 shrines ; and pilgrims who go from the one to the other 
 tell, to this day, of the friendship whereby the Shaykh 
 Solayman was honored by the Emperor Akbar. 
 
 So it is always and everywhere; royalty shows itself 
 royal in its appreciation of friendship, and friendship 
 finds its fitting sway in the heart of him who is royal. 
 Friendship is not dependent on royalty; but true royalty 
 realizes its dependence on friendship. 
 
PROMOTING HEROISM. 
 
 EROISM is more than royalty, but heroism 
 is not more than friendship. Friendship 
 can make men's spirit heroic, as friendship 
 can make men's characters royal. In hero- 
 ism and in royalty friendship proves an 
 incitement and an inspiration. 
 
 In Plato's Banquet, Phaedrus says that if an army could 
 be made up of men who loved one another as friends, 
 " such persons, fighting side by side, although few in 
 number, would conquer, so to say, the whole world; for 
 a lover-friend would less endure to be seen by his be- 
 loved deserting his post or throwing away his arms than 
 by all others ; and rather than to leave his friend when 
 fallen, or not to assist him when in danger, he would 
 prefer to die many deaths." And Phaedrus adds : "There 
 is not a man so much of a coward that love would 
 not divinely inspire him to deeds of valor, and make 
 him equal to the very best of birth." Aristotle, like- 
 wise, lays emphasis on friendship as peculiarly a ne- 
 
 155 
 
156 Promoting Heroism. 
 
 cessity " to those in the vigor of life, in order to further 
 their noble deeds;" and, in enforcement of this thought, 
 he cites from Homer: "If two go together, one before 
 another perceiveth a matter, how there may be gain 
 therein ; but if one alone perceive aught, even so his wit 
 is shorter, and weak his device." Or, as the inspired 
 Preacher expresses it, as rendered by Tayler Lewis : 
 
 " Better are two than one, for then there is to them 
 A good reward for all their toil. 
 For if they fall, the one shall raise his friend. 
 But wo to him who falls alone, with none to lift him up ! " 
 
 Budgel, a friend of Addison, suggests, in the Spectator, 
 that "there is something in friendship so very great and 
 noble that in those fictitious stories which are invented 
 to the honor of any particular person, the authors have 
 thought it as necessary to make their hero a friend as 
 a lover. Achilles has his Patroclus, and ^Eneas his 
 Achates." 
 
 Fable and history thrill with illustrations of friendship's 
 heroism. The legendary Hercules (now thought to be 
 a Greek adaptation of the Babylonian Izdubar)' had the 
 companionship and cheer of his friend Iolaiis in daring 
 and brilliant exploits. Iolaiis was the charioteer of Her- 
 cules, and he won a victory for his friend in the Olympic 
 races. The two were together in slaying the Lernean 
 Hydra, and Eurystheus denied to Hercules the honor 
 of this triumph on the ground that he could not have 
 wrought it without the assistance of his friend. Iolaiis 
 outliving Hercules was first in offering sacrifices to his 
 hero-friend as a demigod; and after the death of Iolaiis 
 
Promoting Heroism. 157 
 
 he obtained permission to return to earth in order to give 
 assistance to the children of Hercules. Having slain 
 Eurystheus, the oppressor of the children of Hercules, 
 Iolaiis returned again to the lower regions. Because of 
 the recognized beauty and power of this friendship of 
 Iolaiis for Hercules, the tomb of Iolaiis was made a 
 sacred shrine for friends ; whither, as Plutarch tells us, 
 they went to register their vows of unswerving affection. 
 
 Theseus was an Attic hero second only to Hercules in 
 ancient story. Linked with him in his deeds of courage 
 was his friend Pirithoiis, whom he first came to love 
 when they met as enemies. Together these friends gave 
 battle to the centaurs. It was with the help of Pirithoiis 
 that Theseus carried off Helen of Sparta — who became 
 the cause of the Trojan war. When Pirithoiis would 
 invade Hades to abdu6l Proserpine, his friend Theseus 
 would not desert him in his mad enterprise. Both heroes 
 were held captive by Pluto, until Hercules visited the 
 lower world in order to release the one who had gone 
 thither as an act of friendship. 
 
 The highest achievements of heroism at the siege of 
 Troy pivoted on the friendship of Achilles and Patroclus. 
 It was from friendship for Achilles that Patroclus first 
 took part in that conflict; and when the aggrieved Achilles 
 had withdrawn from the field, Patroclus clad himself in 
 the armor of his friend and renewed the fight for both. 
 The death of Patroclus brought Achilles once more to 
 the front; as no entreaty of his countrymen, and no 
 proffered reward, could compass it. Not patriotism, but 
 friendship, incited the heroic deeds of Achilles, by which 
 the doom of Troy was sealed. 
 
158 Promoting Heroism. 
 
 Next after Achilles in heroic prominence at that siege 
 came Ulysses ; and as Patroclus was an inspirer to Achil- 
 les through his friendship, Diomedes was the inspiring 
 friend of Ulysses. Affectionate and covenanted brothers- 
 in-arms, Ulysses and Diomedes were doubly heroic be- 
 cause they were friends. Together they ventured by 
 night into the very camp of the Trojans ; and it was 
 while planning for that perilous exploit that Diomedes 
 told of his trust in Ulysses as one " whose heart is pass- 
 ing eager, and his spirit so manful in all manner of toils;" 
 saying of the inspiration of his presence : " While he 
 cometh with me, even out of burning fire might we both 
 return, for he excelleth in understanding." Together 
 Ulysses and Diomedes brought away from within the 
 walls of Troy the sacred palladium, on the presence of 
 which the city's safety had depended. Together the two 
 hero-friends passed into immortality, because of achieve- 
 ments they never could have wrought without their 
 friendship. 
 
 The heroic daring and doing of the two friends Orestes 
 and Pylades were a delight in Grecian song and story, 
 and have been rejoiced or wept over in all the ages since. 
 It was from his unselfish love for Orestes that Pylades 
 went with his friend on his perilous expedition to Taurus, 
 to bring thence to Athens the image of Diana that had 
 fallen from heaven. These heroes gloried in their friend- 
 ship, and were ready to die for it. 
 
 " Are ye twin-brothers from one mother born ?" 
 
 was the question asked of them, when they stood un- 
 recognized before the priestess of Diana, having been 
 
Promoting Heroism. 159 
 
 seized and brought thither for immolation. Their answer, 
 by Orestes, came : 
 
 " By friendship are we, not by kinship, lady." 
 
 When it was declared that one of them must die, while 
 the other might return to Greece, a kindly strife arose 
 between them in the effort of each to die in the other's 
 stead. Being urged by Pylades to yield this privilege 
 of sacrifice to his friend, Orestes insisted that it were 
 basely inconsistent with the spirit of true friendship for 
 one to secure his own safety at the cost of his friend's 
 life ; and that he must insist on dying, rather than live 
 at such a cost. This answer it was that called from 
 Iphigenia the admiring acclaim : 
 
 " O lofty spirit ! from some generous root 
 Hast thou uprisen, a true friend to thy friend." 
 
 And because these hero -friends were such heroes as 
 friends, both were permitted to live, and their fame has , 
 never died. 
 
 Epaminondas and Pelopidas were Theban hero-friends, 
 whose friendship made them heroic, and whose heroism 
 made and showed them friends. Pelopidas refused to 
 use his great wealth for his own comfort, when his friend 
 declined to be enriched by it and lacked the means to 
 rival it. Side by side the two friends fought heroically. 
 When Pelopidas fell in battle, and was supposed to be 
 dead, Epaminondas protected his body at the peril of his 
 own life. Recovering from his wounds, Pelopidas aided 
 Epaminondas in expelling the Spartans from Thebes. 
 When Pelopidas was held captive by Alexander of Pherae, 
 Epaminondas fought heroically for his rescue. Their 
 
1 60 Promoting Heroism. 
 
 whole lives were an exhibit of the power of friendship 
 in inciting to heroism ; and Thebans and Thessalonians 
 united in honoring their memory as hero-friends. 
 
 The famous " Sacred Band of Thebans" was, according 
 to Diodorus, a band of one hundred and fifty pairs of 
 friends, every man of whom was distinguished for strength 
 and discipline and bravery and friendship, and was ex- 
 pected to be always with his chosen friend. Two by two 
 in a bond of sacred friendship those soldiers enlisted for a 
 life -and -death struggle together; and such heroes they 
 were, through being such friends, that their band was 
 never overborne in conflict until the great battle of Chae- 
 ronea ; and then they all stood and fell together, " faithful 
 unto death." When Philip of Macedon looked down upon 
 those three hundred hero-friends, "dead in their armor, 
 heaped one upon another, having met the spears of the 
 phalanx face to face, he marveled at the sight ; and, learn- 
 ing that it was the Band of Friends, he burst into tears, 
 and said, ' Perish those who would suspect these men of 
 I doing or abetting anything base!'" 
 
 In confirmation of the truth, as thus illustrated, that 
 there is no incitement to heroism like friendship, Plutarch 
 refers to a current "saying of Pammenes, that Homer's 
 Nestor is not a good general when he bids the Greeks 
 assemble by their tribes and clans : 
 
 ' That tribe to tribe, and clan to clan, give aid ; ' 
 
 whereas he ought to have placed side by side men who 
 loved each other ; for men care little in time of danger 
 for men of the same tribe or clan, whereas the bond of 
 affection is one that cannot be broken." 
 
Promoting Heroism. 161 
 
 Friendship as a spur to heroism is as prominent in the 
 song and story of ancient Rome, as of Greece. ^Eneas 
 was the ancestral hero of the Romans ; coming, as it is 
 said, from Mount Ida to Latium, with the sacred palla- 
 dium of Troy after the fall of that city. Side by side 
 with ^Eneas in his heroic exploits by land and sea was 
 his devoted friend Achates. In sympathy, in inspiration, 
 and in stalwart aid, this hero-friend was so much to 
 ^Eneas that to the Romans in their best day the term 
 " fidus Achates" was a synonym of unswerving fidelity 
 in friendship ; and the force of that proverbial term has 
 remained unbroken even to our day. 
 
 In the same poem in which Virgil tells, in undying 
 verse, of the heroic deeds of yEneas and Achates, he tells 
 of the daring and doing, in their affectionate emulation, 
 of Euryalus and Nisus in the siege of Pallanteum. When 
 Euryalus had proposed to go alone, in the darkness of the 
 night, into the Rutulian camp, his friend Nisus pleaded 
 for the privilege of sharing with him the perils of the 
 undertaking. For very love's sake Euryalus protested 
 against this needless exposure of his friend ; but Nisus 
 would not be dissuaded, and the two went out together. 
 After brilliant deeds of valor, the friends were intercepted, 
 on their way back, by a troop of three hundred horsemen. 
 Nisus, who could have made good his own escape, seeing 
 that his friend's life was endangered, sprang before him 
 for his vicarious rescue. 
 
 " ' Me, me ; 'tis I,' he cried, ' who did the deed ! 
 On me direct your steel, O Rutuli ! 
 The offense is mine alone. He did no harm ; 
 He could not ! Yonder sky and conscious stars 
 
 ii 
 
1 62 Promoting Heroism. 
 
 Bear witness that the words I speak are true. 
 He only loved too much his hapless friend ! ' " 
 
 Seeing, however, that he could not save his friend, he 
 was determined to die with and for him : 
 
 " And dying dealt a death-blow to his foe. 
 Then, on the lifeless body of his friend 
 He threw himself, pierced through with many a wound, 
 And there, at last, in placid death he slept." 
 
 Caesar, in his " Commentaries on the Gallic War," tells 
 of the heroic deeds, in Aquitania, of a band of six hundred 
 friends known as " Soldurii, " under the leadership of 
 Adiatunnus — to whom they were solemnly pledged in a 
 vow of friendship. These Soldurii of Aquitania seem to 
 have been somewhat like the Sacred Band of Theban 
 friends ; for Caesar says that their vow of friendship 
 bound them to be true in life and death to him who 
 called them friends ; and if they were unable to save him 
 in an extremity, they were to die with and for him. 
 " Nor hitherto in the memory of man," adds Caesar, " has 
 there been found one of these who refused to give up 
 his life, when he to whose friendship he had devoted 
 himself was slain." 
 
 In the legends of the far North, heroism went always 
 hand in hand with a loyal friendship known as "foster- 
 brotherhood ; " a brotherhood of choice, and of blended 
 blood, that was more binding between brave men than 
 any tie of family or clanship. Viking, the first great hero 
 of the Northern Seas, is told of in the Icelandic sagas as 
 the foster-brother of Halfdan, a son of Ulf ; and the heroic 
 exploits of these two friends were famous from Sweden 
 
Promoting Heroism. 163 
 
 to India. Afterwards Viking became the friend and 
 foster-brother of Njorfe, ruler of the Norwegian Uplands ; 
 and the new deeds of the new friends were more heroic 
 than any that either of them had known before. Always, 
 moreover, it was the friendship that incited to the highest 
 reach of heroism. 
 
 Again, Thorstein, a son of Viking, became the friend 
 and foster-brother of Bele, son and successor of King 
 Skate, after the two had met as opponents in battle. For a 
 time the power of these brother-friends was wellnigh re- 
 sistless in all the North. When, at length, they met their 
 match, one by one, in Angantyr, they proposed to him to 
 become their brother-friend, and he gladly accepted their 
 proffer. Thenceforward the three friends were the three 
 great heroes of their day. It is the friendship of the 
 heroes, quite as much as the heroism of the friends, that 
 receives honor in the Icelandic sagas ; as when King Bele 
 and Thorstein are represented in their cordial intimacy 
 in the king's palace, when their days of war are over : 
 
 " Thereafter talked the heroes both, 
 
 In many a heartfelt tone, 
 Of their long friendship's troth, 
 
 Through all the Northland known ; 
 And how their true-fast union, 
 
 In weal and wo the same, 
 (Like two hands firmly grasped in one,) 
 
 More tight-knit shall become." 
 
 The epic songs of Russia pivot the heroism of their 
 heroes on the sworn friendship, or "cross-brotherhood," 
 of the mighty men, two by two, whose exploits they com- 
 memorate. Svyatogor, latest of the older cycle of Rus- 
 
164 Promoting Heroism. 
 
 sian heroes, " exchanged crosses " with Ilya of Murom, 
 and " Svyatogor taught Ilya all heroic customs and tra- 
 ditions." After the death of Svyatogor, Ilya opened a 
 new era of heroism in the strength and wisdom that he 
 had gained through this friendship. Dunai Ivanovich 
 and Dobrynya Nikitich were cross-brother friends ; and 
 it was in their mutual trust in one another as friends 
 that they went out fearlessly on their perilous mission, 
 for the winning of the Princess Apraxia of Lithuania as 
 a bride for their liege lord Prince Vladimir. And the 
 heroism of Dunai was inspired by the friendship of 
 Dobrynya. So, again, with the two mighty heroes of 
 Rostof, Alyosha Popovich and Akim Ivanovich, brother- 
 friends as they were ; they were fearless in danger because 
 they were faithful in friendship. " Shoulder to shoulder 
 rode the warriors, heroic stirrup pressed stirrup," as they 
 rode, says the Russian epic. And it was when his friend 
 Akim was by his side that Alyosha slew Tugarin, the 
 Dragon's son. 
 
 In India, there are not lacking stories of heroism 
 incited by friendship. Homayoon, one of the Great 
 Moguls, son of Baber, and father of the yet greater 
 Akbar, was poet, astronomer, and soldier, as well as ruler. 
 Ten generations have sung his praises as a hero-friend. 
 While yet a youth, Homayoon became the sworn friend 
 of Koornivati, a princess of Rajasthan ; in accordance 
 with a primitive custom of India, whereby persons of the 
 opposite sex might enter into a pure and sacred friend- 
 ship, by the giving of a golden bracelet on the one hand, 
 and of an embroidered outer garment on the other. In 
 maturer life these friends were widely separated ; but their 
 
Promoting Heroism. 165 
 
 friendship never wavered. At a time when Homayoon was 
 engaged in active warfare in Bengal, there came to him 
 a call from Koornivati for help against her enemies, by 
 whom she was besieged in her royal residence at Cheetore. 
 Instantly he yielded all thought of his personal interests, 
 and of his very kingdom, and turned his army with forced 
 marches to the rescue of his friend at Cheetore. With all 
 his haste, however, he was too late to save her. The city 
 had fallen before he reached it, and she had destroyed 
 herself rather than fall into her conqueror's hands. Then 
 Homayoon gave battle to the victory-flushed enemy; and 
 to this day they tell of his deeds of valor and heroism as 
 he avenged the death of his friend Koornivati by the 
 destruction of the forces of her enemy. 
 
 It is the same in the far West as in the far East; among 
 all primitive peoples, no tenderer or nobler sentiment is 
 known than that of an unselfish personal friendship, nor 
 can any incitement to heroic action transcend its play. An 
 officer of the United States army, who has given much 
 study to the customs of the North American Indians, tells 
 of the warm friendship sometimes existing between men 
 of the same tribe, or even between two men of hostile 
 tribes, under the name of" brothers by adoption." Speak- 
 ing of the Arapahoe warriors in this connection, he says : 
 " They really seem to ' fall in love ' with men ; and I have 
 known this affectionate interest to live for years, surviv- 
 ing lapse of time and separation." An illustration of the 
 heroism inspired by such a friendship is given by this 
 officer, as coming under his own observation. Three 
 Bears and Feather-on-the-Head were attached friends, 
 and were together as scouts in the United States service. 
 
1 66 Promoting Heroism. 
 
 In the early gray of a cold morning in the late autumn 
 of 1876, the government force to which these scouts were 
 attached made a surprise attack on an Indian village in a 
 canon of the Big Horn Mountains. The horse ridden 
 by Three Bears becoming unmanageable dashed ahead 
 of the attacking party, carrying his rider into the very 
 heart of the village, where all were now aroused for the 
 defense of their homes and lives. Seeing his friend's 
 desperate peril, Feather-on-the-Head urged forward his 
 pony, in order to save his friend or to die with him. 
 Throwing himself from side to side of his pony to avoid 
 the thick-flying shots of the enemy as he dashed on, 
 Feather-on-the-Head reached the center of the village 
 just as the horse of Three Bears had fallen under him. 
 Sweeping past the spot where his imperiled friend stood, 
 at the full speed of his pony, Feather-on-the-Head caught 
 up Three Bears and mounted him behind himself. Then 
 together the two hero-friends flew unharmed through 
 the shower of bullets out of that valley of death, and 
 regained their place with their command in safety. Who 
 will say that this a6l of Indian heroism through friend- 
 ship is undeserving of mention alongside of the heroic 
 exploits in the legends of Greece and Rome and the 
 Norseland ? 
 
 Nor need it be supposed that the progress of Christian 
 civilization has tended to lessen the potency of friendship, 
 as an incentive to such heroism as has been its outcome 
 in the days of classic story, or among later primitive 
 peoples. In the best days of medieval chivalry, the very 
 bravest Christian knights were those who had bound 
 themselves together in a covenant of sacred friendship 
 
Promoting Heroism. 167 
 
 for life and for death. " Vraye fraternite et compagnie 
 d* amies" — "True brotherhood and companionship -in- 
 arms," this loving relation between knights was called. 
 These knightly friendships were formally ratified in Chris- 
 tian churches, in the presence of relatives, and with the 
 sanction of ecclesiastics ; and they were the basis of the 
 most heroic exploits of the most heroic Christian knights. 
 Referring to these knightly friendships, Mills, the his- 
 torian of chivalry, says : " The knights vowed that they 
 would never injure or vilify each other, that they would 
 share each other's dangers ; and in sign of the perfec- 
 tion of love and true unity, and in order to possess, as 
 much as they could, the same heart and resolves, they 
 solemnly promised true fraternity and companionship- 
 in-arms. They then received the holy sacrament [be- 
 coming sharers in each other's life through being sharers 
 alike in the life of Christ], and the priest blessed the 
 union. . . . This form of attachment was the strongest 
 tie of chivalry." So powerful, indeed, was this bond of 
 knightly friendship, that it was reckoned as taking prece- 
 dence even of the chivalrous obligation to stand or fall 
 in the defense of holy womanhood — if the choice must 
 be made between the two. " A lady might in vain have 
 claimed the protection of a cavalier, if he could allege 
 that at that moment he was bound to fly to the succor 
 of his brother-in-arms." 
 
 A typical romance of the earlier days of chivalry is 
 that of Amys and Amylion, two knightly friends, who 
 have been called the Damon and Pythias, and again the 
 Pylades and Orestes, of medieval story. Their friendship 
 as heroes, and their heroism through friendship, are the 
 
1 68 Promoting Heroism, 
 
 burden of all that is said or sung of them. Born the 
 same day, of lordly parentage, Sir Amys and Sir Amy- 
 lion came to love each other while children, and they 
 were early pledged in a covenant of friendship : 
 
 " On a day the childer war and wight 
 Trewethes togider thai gan plight, 
 
 While thai might liue and stond ; 
 That, both bi day and bi night, 
 In wele and wo, in wrong and right, 
 
 That thai schuld frely fond, 
 To hold togider at eueri nede, 
 In word, in werk, in wille, in dede, 
 
 Where that thai were in lond ; 
 Fro that day forward neuer mo, 
 Failen other for wele no wo ; 
 
 Therto thai held vp her hond." 
 
 From that time onward Sir Amys and Sir Amylion 
 were together foremost in heroic adventures wherever 
 they went. Sir Amylion at the risk of his own life res- 
 cued Sir Amys from deadly peril. ■ And when Sir Amy- 
 lion became an outcast leper, Sir Amys gave the heart's 
 blood of his two children in order to restore his friend 
 to health. In this sacrifice the mother of the children 
 joined cheerfully, because it was at the call of a sacred 
 friendship ; and Heaven showed its approval of the sacri- 
 fice by bringing the two children to life again, while 
 granting a cure to him for whom their blood had been 
 shed. And this is but one story of many in proof of the 
 hold that the sentiment of friendship had on the most 
 heroic minds in the best days of Christian chivalry. 
 
 Friendship and heroism and religion combine, in the 
 marvelous story of Roland and Oliver and Archbishop 
 
Promoting Heroism. 169 
 
 Turpin, on the bloody field of Roncesvalles, in the days 
 of Charles the Great, a thousand years ago. Roland and 
 Oliver were such equal and inseparable friends, that their 
 very names have come down the ages as the synonym 
 of impersonated likeness ; " a Roland for an Oliver," — 
 equal for equal. And such stalwart Christian believers 
 were these hero-friends, that the brave and godly Tur- 
 pin, the archbishop, was ever ready with his blessing for 
 them as friends and heroes. Never men fought as these 
 friends are said to have fought, when betrayed by a 
 false comrade, and outnumbered by a countless host of 
 unbelieving Spanish foes. Hundreds fell by the hand 
 of the Christian friends ; and still they battled on, until 
 Oliver fell by the side of Roland, and as his eyes grew 
 dim with death he reached out lovingly toward his friend, 
 and said : " It is so dark I cannot see thy face ; give me 
 thy hand. God bless thee, Roland ! God bless Charles 
 and France ! " So saying, he fell upon his face, and died. 
 " Dear comrade ! " said brave Roland, as he lifted his 
 dead friend tenderly in his arms, " thou wast ever a good 
 and gentle friend to me; better warrior brake never a 
 spear, nor wielded sword. . . . God rest thy soul ! A 
 sweeter friend and truer comrade no man ever had than 
 thou." And only when Roland was the last of his host, 
 " a lonesome man in the Valley of Death," did he also 
 fall down to die. No wonder that the great Charles 
 should, according to the story, embalm the bodies of 
 the hero-friends, — Roland and Oliver, — and carry them 
 about with him in marble coffins wherever he went, as 
 a memorial of their hero-friendship. 
 
 In the story of the first crusade there stands out the 
 
1 70 Promoting Heroism. 
 
 figure of a hero-friend, and the record of exploits of hero- 
 ism through friendship. Tancred is the hero of heroes 
 of that expedition. " The annals of chivalry present no 
 model more accomplished," says Michaud ; " poetry and 
 history have united to celebrate him, and both have 
 heaped upon him the same praises." And Tancred was 
 induced to join the first crusade largely through his 
 warm friendship for his cousin Bohemond of Tarentum, 
 whose motives in that undertaking were those of selfish 
 ambition, to an extent beyond the conception of his pure- 
 minded kinsman. It was while Tancred was moving on 
 heroically under the incitement of his friendship for Bo- 
 hemond, that he came to know and love Godfrey of Bouil- 
 lon, as one worthier of his devotion ; and then it was 
 that the nobler friendship assumed the higher place in 
 his affections, without making him untrue to that friend- 
 ship which had given him a start in this direction. 
 
 With Godfrey, and for Godfrey, Tancred multiplied his 
 acts of heroism, in the campaigns and sieges that pre- 
 ceded the siege of Jerusalem. Inspired by that friend- 
 ship he distinguished himself at the siege of Nicea. It 
 was his gallantry that saved the army of Godfrey from 
 destruction at Dorylseum. He led triumphantly the ad- 
 vance guard of the army through Asia Minor ; and his 
 courage and fidelity shone transcendently in the siege 
 of Antioch. Before Jerusalem, the " Tower of Tancred " 
 was a center of conflict and of hope in the many weary 
 days of that prolonged siege ; until at last the walls of 
 the Holy City were surmounted, and Tancred had done 
 his part in making his friend Godfrey its king. Mean- 
 while and subsequently Tancred showed himself a hero- 
 
Promoting Heroism, 171 
 
 friend to Bohemond, as he was pre-eminently the hero- 
 friend of Godfrey. 
 
 What more beautiful illustration could be given of 
 heroism under the incitement of friendship, than that of 
 Sir James Douglas, " the hero of seventy fights," in his 
 loving effort to rescue from the Saracens the heart of his 
 dead friend, King Robert Bruce ! 
 
 " The Good Sir James, the dreadful blacke Douglas, 
 That in his dayes so wise and worthie was, 
 Wha here and on the infidels in Spain 
 Such honor, praise, and triumphs did obtain." 
 
 After many a deed of heroism with and for the king whom 
 he loved so royally, Sir James had been summoned to 
 the bedside of the dying king, and enjoined to take the 
 king's faithful heart, as soon as it had ceased to beat, 
 and carry it to Jerusalem, to be deposited with humility 
 and reverence at the sepulcher of our Lord. It was 
 in pursuance of this mission of friendship that Douglas 
 set out against the Saracens in Spain, as Bruce had 
 purposed doing. Taking from its place, suspended about 
 his neck, the casket containing the memorial of his 
 friend, Douglas would throw it before him toward the 
 enemy, exclaiming as he did so, " Onward, brave heart 
 that never failed! Douglass will follow thee or die." 
 And Douglas both followed and died. The blazoned 
 arms of the proud house of Douglas, to-day, is a bleeding 
 heart, — the heart of a royal and a hero-inspiring friend. 
 
 Down along the centuries, and up along the scale of 
 Christian civilization, the sway of an unselfish personal 
 friendship as an incitement to noble personal heroism 
 shows itself in similar yet varying illustrations, in proof 
 
172 Promoting Heroism. 
 
 of the truth that there is good in human nature, and that 
 human nature is at its best in this direction. It were 
 needless to specify particular instances, as if only they 
 could be noted ; for the records of busy life abound with 
 them everywhere. 
 
 It was the spirit of friendship, rather than of loyalty 
 or patriotism, that bound the staff-officers of Napoleon to 
 their chief, and that prompted their many heroic a6ls in 
 his behalf. Marmont, an aide of the emperor, speaking 
 of this feeling on their part, said : "A genuine friendship 
 held us together, and our mutual attachment amounted 
 to devotion." At the battle of Arcole, Muiron, one of 
 these staff officers, " bound to Napoleon by those mys- 
 terious ties of affection which this strange man inspired, 
 seeing a bomb-shell about to explode, threw himself 
 between it and Napoleon, saving the life of his beloved 
 general by the sacrifice of his own." And on that same 
 day General Lannes, whom Napoleon called one of his 
 few real " friends," also interposed his body between 
 Napoleon and the enemy, and received three wounds 
 that would otherwise have been his, even then refusing 
 to leave his commander until the battle was over. And 
 such a<5ts of heroism as this were frequent on the part of 
 those who loved Napoleon with the love of a friend. 
 
 In our Civil War many a soldier, on either side of the 
 conflict, gave or risked his life to save a soldier-friend ; 
 and more than once or twice a soldier who was sum- 
 moned to a place in a squad of prisoners going out from 
 a gloomy prison-pen, pushed into that place a friend 
 whom he loved dearer than life, and remained a prisoner 
 in his stead. A sailor on a sinking ship has urged his 
 
Promoting Heroism. 173 
 
 friend into the boat that gave the last hope of life, when 
 only one person could be safely added to its living freight. 
 A miner has lost his own life in striving to rescue his 
 friend from the deadly fire-damp. The hunter, the fac- 
 tory-hand, the railroad man, has proved himself the hero- 
 friend in an emergency, because of the hero-inciting 
 power of friendship. So it has been many a time, so it 
 is ; and so it shall continue to be. 
 
 Fiction has its illustrations of this truth as vivid and 
 as real as fact ; for the noblest ideals of the novelist are 
 but the portraitures of that which has already had an 
 existence in reality, f No individual character pictured 
 by Charles Dickens is more admirable and exalted than 
 that of Sydney Carton, in its exhibit of sublime hero- 
 ism under the incitement of self-abnegating friendship. 
 Sydney Carton lived an aimless, useless life, wasting all 
 his opportunities and powers, until he was aroused to a 
 sense of something better and holier by a sentiment of 
 the purest friendship for Lucie Manette. It was no 
 craving love, no love with the hope or desire of possession, 
 that uplifted and enlarged the soul of Sydney Carton, as 
 it went out toward Lucie Manette in an unselfish friend- 
 ship for her, — because of what she was in herself, and 
 not because of what she was or ever could be to him. It 
 was a love that included hers for her sake, and that had 
 a steadily transforming power on him whom it swayed. 
 The time came when Charles Darnay, the husband of 
 Lucie Manette, was sentenced to the guillotine, during 
 the reign of terror, in the French Revolution. Then it 
 was that Sydney Carton managed to enter the cell of 
 the condemned man, and to exchange places with him, 
 
174 Promoting Heroism. 
 
 sending him out to rejoin his wife and child in liberty, — 
 all unconscious of the cost of this escape, — he going in 
 his stead to the deadly block. And as this hero-friend 
 passed along the streets to his execution, he was minis- 
 tering religious comfort, in the spirit of self-forgetful 
 friendship, to a gentle girl who was his fellow-sufferer ; 
 and his last words to her were the assuring words of the 
 Friend of friends : " I am the Resurrection and the Life, 
 saith the Lord : he that believeth in me, though he were 
 dead, yet shall he live : and whosoever liveth and be- 
 lieveth in me shall never die." " They said of him, about 
 the city that night, that it was the peacefullest man's face 
 ever beheld there. Many added that he looked sublime 
 and prophetic." And what could better show a man at 
 his best than such an a6l of heroism, incited by such a 
 friendship ; for greater love hath no man than this, that a 
 man lay down his life for his friend ! 
 

 IMPELLING RELIGIOUS MOVEMENTS. 
 
 JS REAT religious movements, whether in be- 
 half of truth or error, with their limitless 
 results of influence on successive genera- 
 tions, have, again and again, pivoted on 
 or been mainly impelled by the personal 
 friendships of their pre-eminent leaders. Divinely given 
 illustrations of this truth appear in the Bible record. 
 When God would begin a new religious movement in 
 the race, in the days of greatest degeneracy after the 
 Flood, he chose one man to be his peculiar " friend," and 
 he declared that in that friend, and because of that friend- 
 ship, all the nations of the earth should find a blessing. 
 When, again, the Son of man would make a new begin- 
 ning in the line of God's covenant with Abraham, he 
 chose to himself one of his disciples to be his peculiar 
 friend; and the words of that friend, as a result of that 
 friendship, are a means of spirit and life to all the follow- 
 ers of Jesus everywhere to-day. 
 
 The twelve apostles were sent out by our Lord, for the 
 
 175 
 
176 Impelling Religious Movements. 
 
 proclaiming of his truth and for the extension of his work, 
 not one by one, but two by two, in order that each one 
 should have the impelling and cheer which only a close 
 personal friendship can secure. It was the same with the 
 seventy others appointed by our Lord ; they went two by 
 two, because, in the very nature of things, two are more 
 than two — in all loving service for God or man. Peter 
 and John were friends and fellow-helpers in their com- 
 mon work for their common Master, from the time when 
 they alone of the twelve were together within the walls of 
 the high-priest's palace at the time of that Master's trial. 
 They cheered each other, and together they cheered 
 their fellows, when they ran in company to the tomb of 
 their risen Lord to gain proofs of his resurrection. To- 
 gether they two went to the temple at the hour of prayer, 
 and wrought a miracle in the healing of the cripple at 
 the gate Beautiful. Together they were arrested and im- 
 prisoned because of their widespread influence through 
 their common wonder-working. They strengthened each 
 other in the faith, and together they were bold in their 
 Christian confidence before the very rulers who had con- 
 demned their Lord; and the cause of Christ had increased 
 power over the people in Jerusalem, in those earliest days 
 of the Christian Church, because Peter the leader of the 
 apostles, and John whom Jesus loved, were attached and 
 helpful friends. 
 
 Paul, the apostle to the Gentiles, was as strong and 
 self-reliant as it is possible for any man to be; but when 
 God would sustain him in his appointed work, he saw 
 to it that Paul should not be without the gain of friend- 
 ship as a means of grace. When Barnabas proved to 
 
Impelling Religious Movements. 177 
 
 be not the man for Paul's friend, Silas took his place. 
 Luke also was permitted to be in that position for a time; 
 and finally Timothy became so close a friend to Paul that 
 the great apostle could count him dearly beloved, as both 
 friend and son. It was because of the special friendship 
 between Paul and Timothy that the letters from the one 
 to the other have in them so much of tender sympathy 
 and of affe&ionate counsel as a means of good to appre- 
 ciative readers to the end of time. And it is because of 
 Paul's evident sense of the value of friendship that Dean 
 Stanley characterizes him as " the great Apostle who 
 ' had a thousand friends, and loved each one as if he had 
 a thousand souls, and died a thousand deaths when he 
 parted from them.' " 
 
 If our knowledge were fuller of the personal lives of all 
 the early leaders in the Christian Church, we should have 
 evidence of the particular friendships which were shaping 
 factors in those lives severally ; for, because friendship is 
 what it is, no great life can be at its best without its im- 
 pelling power. But here and there along the centuries 
 we have gleams of the friendships that have helped to 
 make the more marked epochs of religious history, and 
 that which we see is a suggestion of the more that is 
 unseen. 
 
 Origen, of Alexandria, who was born before the close 
 of the second century, has been called " the first great 
 preacher, the first great commentator, the first great dog- 
 matist, of Christianity," after the days of the Apostles. 
 Origen's Hexapla, a comparative view of the Hebrew text 
 and the various Greek versions of the Old Testament, was 
 the beginning of critical study of the Bible text in the 
 
 12 
 
178 Impelling Religious Movements. 
 
 Christian Church. His formal defense of Christianity 
 against the attacks of Celsus, a Platonist philosopher, has 
 been the basis, or starting-point, of Christian apologetics 
 all down the centuries. His commentaries and homilies 
 were multiplied to an extent that had no precedent, and 
 that was a marvel for centuries afterward. Jerome sug- 
 gestively asks : " Who has read as much as Origen has 
 written?" His work "On First Principles" was "the 
 earliest attempt to form a system of Christian doctrines, 
 or rather a philosophy of the Christian faith;" and it be- 
 came a center of interest and of theological controversies 
 for generations following. The friendships of Origen are 
 as noteworthy as is his place in religious history. It was 
 while Origen was still a young scholar in the famous 
 catechetical school at Alexandria that he formed a -close 
 friendship with a fellow-pupil named Alexander, — a friend- 
 ship which had its influence over both friends during their 
 lifetime. When Origen, who had come to be at the head 
 of the school in Alexandria, was in Palestine during a 
 season of violent persecution in Egypt, at the beginning 
 of the third century, his old friend Alexander, who had 
 become Bishop of Jerusalem, encouraged him to ex- 
 pound the Scriptures in the public services of the church, 
 though he had not been ordained. This action called 
 forth the censure of the Bishop of Alexandria, and it 
 was the cause of heated discussions between ecclesi- 
 astics which had their part in making history, and in 
 turning the life course of Origen. Bishop Alexander 
 remained a true friend to Origen in all these difficulties, 
 and he owes much of his place in religious history to 
 this fidelity in friendship. 
 
Impelling Religious Movements. 1 79 
 
 But even more influential on the life-work of Origen 
 was the friendship of Ambrose of Alexandria, an early 
 pupil and a devoted admirer of Origen. Ambrose had 
 money as well as a warm and tender heart, and all that 
 he had was at the disposal of his friend. It was Ambrose 
 who urged Origen to begin his work of the written expo- 
 sition of Scripture, and he it was who furnished means 
 for the prosecution of this work. At Ambrose's cost, 
 seven shorthand writers were provided to take down the 
 comments of Origen as they were spoken, and other 
 scribes were at hand to copy out for general use the 
 notes of the shorthand reporters. The many exegetical 
 works of Origen are, in fact, a monument to the friend- 
 ship of Ambrose. It was at this friend's request that 
 Origen composed his famous reply to Celsus. Mean- 
 while, at peril and sore cost to himself, Ambrose gave 
 sympathy and cheer to Origen, until he was taken from 
 the side of his friend, to suffer, if not to die, for friend- 
 ship's sake. "Ambrose left no writings of his own ex- 
 cept some letters/' says Bishop Westcott, " but it is evi- 
 dent that he exercised a powerful influence upon Origen, 
 who called him his ' taskmaster; ' " as, in fa6l, every true 
 friend is a " taskmaster," or spur to well-doing, in the life 
 of him whom he loves. If, indeed, there had been no 
 friendship of Origen with Ambrose, there would have 
 been no such work of Origen as made his life and labors 
 an epoch in religious history. 
 
 Closely following Origen came Eusebius of Caesarea, as 
 a new center of historical interest in the religious world, 
 and as a beginner in a new sphere of religious writing. 
 Eusebius is called " The Father of Ecclesiastical His- 
 
180 Impelling Religious Movements. 
 
 tory." He wrote a history of the first three centuries 
 of Christianity, a life of Constantine, a universal history, 
 a work on Christian evidences against Paganism, and 
 many other works. He was on terms of intimacy with the 
 Emperor Constantine, and was designated by the latter to 
 make the opening address at the epoch-making Council 
 of Nice. Apart from all questions as to the correctness 
 of his theological opinions, it is an unmistakable fa6l that 
 the influence of Eusebius was exceptionally potent in his 
 day; and it is equally clear that his character and course 
 felt profoundly the sway of a personal friendship. Pam- 
 philus, a native of Phoenicia, was the friend who put his 
 impress on this great Christian scholar. Like Ambrose 
 the friend of Origen, Pamphilus had ample means ; and, 
 like him, he employed his means in aiding the literary 
 labors of his friend, and in multiplying copies of the 
 Scriptures and of valuable religious writings. He was 
 himself a scholar, and he gathered a library of rare 
 value, which was, of course, at the disposal of the friend 
 whom he loved. Together the two friends transcribed 
 and annotated copies of the Scriptures from the best 
 manuscripts available to them ; and, in addition to this 
 work, they promoted the translation of portions of the 
 Bible, in order to extend their influence to those who 
 were unfamiliar with the Greek. 
 
 Pamphilus seems to have been the leading spirit of the 
 two, and to have advanced the character as well as the 
 scholarship of Eusebius. " Eusebius owed far more to 
 Pamphilus," says Bishop Lightfoot, " than the impulse 
 and direction given to his studies. . . . To the sympathy 
 of the friend he united the courage of the hero. He had 
 
Impelling Religious Movements. 181 
 
 also the power of impressing his own strong convictions 
 on others. Hence, when the great trial of faith came 
 [in the days of persecution for Christ's sake], his house 
 was found to be not only the home of students, but the 
 nursery of martyrs. To one like Eusebius, who owed 
 his strength and his weakness alike to a ready suscepti- 
 bility of impression from those about him, such a friend- 
 ship was an inestimable blessing." Pamphilus was cast 
 into prison as a Christian. For two years Eusebius 
 watched by him, studied with him, and gained from him. 
 Soon after the beginning of the fourth century, Pam- 
 philus met a martyr's death together with eleven holy 
 companions. Eusebius mourned his friend as more than 
 his other self. " My lord Pamphilus," he termed him ; 
 " for it is not meet," he added, " that I should mention 
 the name of that holy and blessed Pamphilus without 
 styling him ' my lord.' " And from that day onward 
 Eusebius insisted on being called by the name of his 
 dead friend. " Eusebius Pamphili," " Pamphilus's Euse- 
 bius," he wrote his name ; and it is by this name that 
 he is known to history. And Eusebius was right in 
 thus styling himself; for all that was best in him and 
 in his work came from and through the friendship of 
 Pamphilus. 
 
 A new movement in religious thought was made by 
 Augustine in the generation after Eusebius. His per- 
 sonality gave shape to a system of doctrine that has put 
 its impress on the Christian thought of the world ever 
 since. " The Protestant emulates the Romanist in paying 
 him honor," says the historian. " He is the dividing line 
 between the Church of the persecution and the Church 
 
182 Impelling Religious Movements. 
 
 of the empire. He ended the old and began the new 
 period of her development. ,, That the character and 
 course of Augustine were largely shaped by his personal 
 friendships, the pages of his own " Confessions " bear 
 unmistakable witness. While yet a careless unbeliever, 
 Augustine had a young friend, a fellow-townsman, and 
 schoolmate in his birthplace, Tagaste. One of the first 
 serious impressions on the mind of Augustine seems to 
 have been made by the earnest words of this young friend 
 on his death-bed ; and the memory of that friend, and of 
 those words, was an abiding force in his life thence- 
 forward. The friendship as a friendship could not be 
 forgotten. " I wondered," says Augustine, "that the rest 
 of mortals could live, because he was dead whom I had 
 loved as if he were never to die ; and I much more won- 
 dered that I myself — who was another he — could live 
 when he was gone." Confessing to the struggles of mind 
 which followed the loss of this friend, Augustine records : 
 " I was restless, and sighed and wept, and was distracted 
 and bereft both of ease and counsel. For I carried about 
 with me a soul all wounded and bleeding — impatient to 
 be any longer carried by me, and yet where to lay it 
 down to rest I did not find. ... I still remained to my- 
 self an unhappy place, where I could neither be nor yet 
 get away. For whither could my heart fly from my 
 heart ? whither could I fly from myself? and where would 
 not myself follow me ? However I fled from my own 
 country, for my eyes missed him [the dead friend] less 
 where they were not used to see him ; and from Tagaste 
 I came to Carthage." 
 
 If this friendship had been the only one to have an 
 
Impelling Religious Movements. 183 
 
 influence on the character and opinions of Augustine, it 
 would be evident to the careful reader of his Confessions 
 that it was an important factor in the shaping forces of 
 his whole being. But in addition to this, another friend- 
 ship came in to hold and sway him wonderfully, until 
 he could look back upon that first great life sorrow, and 
 say reverently : " I was weighed down by the grievous 
 burden of my misery, which by thee, O Lord, was to be 
 lightened and cured ; " and he could look up in the light 
 of his new friendship, saying : " Ah ! blessed is he that 
 loveth thee, O Lord ! and his friend in thee." It was 
 Alypius, another native of Tagaste, — one who had been 
 the pupil of Augustine there, — who afterwards came into 
 closest friendship with him at Carthage. " He loved 
 me much, because he thought me to be learned and 
 good," says Augustine; "as also I loved him for his 
 great inclination to virtue, which considering his age was 
 very eminent." Even while the two friends were yet 
 unbelievers, each influenced the other to nobler purposes. 
 Again they were together in Rome, and there, says 
 Augustine of Alypius, " he stuck close to me with a 
 most strong bond of friendship ; and he went with me to 
 Milan that he might have my company." At Milan the 
 two friends heard Ambrose preach, and were impressed 
 by his preaching. Afterwards they were there brought 
 together into the church by baptism. During the spirit- 
 ual struggles of Augustine, Alypius was his companion 
 and sharer. Even when the former would be by himself 
 in prayer and communion with God, the latter could be 
 with him. " For I counted not myself less private for 
 his being there," says Augustine ; " nor would he leave 
 
184 Impelling Religious Movements. 
 
 me alone, seeing me in this commotion." It was in such 
 intimacy that the two friends, who had inspired each 
 other toward a higher ideal while they were yet out of 
 Christ, were led along together in the path of the Chris- 
 tian life. Alypius became the saintly Bishop of Tagaste, 
 and Augustine the godly and renowned Bishop of Hippo. 
 The power of either of these in its world-wide sweep is 
 the power of both ; and in the work of Augustine we may 
 see incorporated the work of his friend Alypius. 
 
 The religious movement led by Muhammad, in the 
 seventh century, was widely different from that led by 
 Augustine two centuries before, yet it has proved hardly 
 less potent and far reaching among the sons of men ; 
 and the course and life-work of Muhammad as a reli- 
 gious leader were shaped and impelled by a personal 
 friendship, as truly as were those of the great Christian 
 dogmatist. Muhammadanism owes a large share of its 
 success as one of the world-religions to the sympathy, 
 the companionship, the unswerving fidelity, and the never- 
 failing aid of Aboo Bekr, the earliest, the latest, and the 
 ever dearest friend of its founder. Aboo Bekr, whose 
 earlier name was Abdallah (Servant of God), or, as 
 some claim, Abd-el Kaaba (Servant of the Holy House), 
 was of the same tribe and clan with Muhammad, and 
 of nearly the same age. There is reason for believing 
 that these two were fellow -pupils of Zayd, a famous 
 truth -seeking teacher at Mekka, who put his impress 
 on them both. From their very youth Muhammad and 
 Aboo Bekr were bosom friends, and the latter shared 
 with the former in his struggles toward truth. When 
 Muhammad announced himself in his own family as a 
 
Impelling Religious Movements. 185 
 
 heaven-sent prophet, and had as yet not a single be- 
 liever in his claims save his wife and their two adopted 
 sons, Aboo Bekr was the first person to give him his 
 confidence, and to pledge him support. Of this prompt- 
 ness in trusting, — which is a characteristic of friendship, — 
 Muhammad said gratefully : " I never invited any to the 
 faith who did not at the first show hesitation and per- 
 plexity, excepting only Aboo Bekr. But he, when I had 
 propounded unto him Islam, tarried not, neither was per- 
 plexed." When the prophet fled for his life from Mek- 
 ka (an event that marks the beginning of his religion as 
 a religion), Aboo Bekr was his sole companion — the 
 prophet's only earthly hope. The two were together in 
 the cave on Mount Thor, when, according to a Muham- 
 madan tradition, their pursuers were turned from it by a 
 spider-web freshly spun across its entrance. Then it was 
 that the prophet said to his friend : " We are three ; for 
 God is with us ; " and thenceforward, as at that time, the 
 hope of Muhammad seemed to rest on God and Aboo 
 Bekr. So generally was this recognized that Aboo Bekr 
 was often called the " Second of the Two ; " as he was 
 also called "Es-Sadeeq" — " The True Friend." His 
 name Aboo Bekr, " Father of the Virgin," was assumed 
 later in life, when his daughter Ayeshah was married to 
 the prophet at nine years of age. 
 
 It was a close personal friendship, not a mere " modal 
 alliance," that bound these two to each other. "Ah, thou 
 for whom I would sacrifice father and mother, white hairs 
 are hastening upon thee," said Aboo Bekr tenderly, when 
 he saw that the prophet's beard was graying. Of Aboo 
 Bekr's place in the prophet's heart the poet Hassan sang: 
 
1 86 Impelling Religious Movements. 
 
 "And the Second of the Two in the glorious cave, 
 While around the foes were searching ; 
 When the Two had ascended the mountain together. 
 And they knew that the prophet loved him above all 
 
 the world besides ; 
 He held no one equal to him." 
 
 It is said that when Muhammad heard these lines from 
 the poet he " laughed so heartily as to show his back 
 teeth, and said, ' Thou hast spoken truly, O Hassan ! It 
 is just as thou hast said.'" Such a friendship could not 
 but have been a potent factor in the prophet's life-work, 
 and the most careful historians have emphasized the fact 
 that it was so. Gibbon, in reviewing the case, says : "The 
 wealth, the moderation, the veracity of Aboo Bekr con- 
 firmed the religion of the Prophet, whom he was destined 
 to succeed. By his persuasion ten of the most respect- 
 able citizens of Mekka were introduced to the private 
 lessons of Islam. They yielded to the voice of reason 
 and enthusiasm " — at a time when personal support at 
 Mekka was all-important to the prophet's cause. Sir 
 William Muir, whose exceptional familiarity with the 
 facts and lessons of Muhammadanism gives a peculiar 
 value to his opinion, says : " Abu Bekr early cast in his 
 lot with the Prophet, and through all the changing scenes 
 of his life to the end was to him a pillar of strength." 
 " His nature was mild and sympathetic, but not incapable 
 of firm purpose where important interests were concerned. 
 Impulse and passion rarely prompted his actions; he was 
 guided by reason and calm conviction. . . . He was popular 
 throughout the city [of Mekka]. . . . To gain such a man 
 as a staunch adherent of his claims was for Mahomet a 
 most important step." 
 
Impelling Religious Movements, 187 
 
 Sprenger, who wrote his authoritative life of Muhammad 
 after a careful study, in the East, of original sources of 
 information, is yet more unqualified and emphatic in his 
 testimony to the importance of Aboo Bekr's friendship. 
 " The first believers in Mohammad after his family, and 
 those who contributed most towards the progress of the 
 new doctrine, were Abu Bakr and his friends. . . . Abu 
 Bakr . . . was staunch as a friend, and made by nature to 
 work out the ideas of others. . . . He was to all appear- 
 ance the confidant and friend of the prophet, with whom 
 he discussed, during the transition period, his doubts and 
 speculations. . . . The faith of Abu Bakr is, in my opin- 
 ion, the greatest guarantee of the sincerity of Mohammad 
 in the beginning of his career ; and he did more for the 
 success of the Islam than the prophet himself. His having 
 joined Mohammad lent respectability to his cause ; he 
 spent seven-eighths of his property, . . . when he embraced 
 the new faith, towards its promotion at Makkah ; and he 
 continued the same course of liberality at Madynah ; and 
 six of the earliest and most talented and respectable of 
 converts who joined Mohammad did so at his persua- 
 sion; and they had been, evidently, prepared by him long 
 before the mission." 
 
 Nor was it only in the beginning of Muhammad's mis- 
 sion that Aboo Bekr's power was manifest as the " Second 
 of the Two." Always the friend and counselor of the 
 prophet, and his right arm in times of conflict, Aboo 
 Bekr was, during the prophet's last illness, deputed by 
 Muhammad to take his place in leading the public pray- 
 ers, when the prophet was no longer able to perform this 
 service himself. And when at last the tired head of 
 
1 88 Impelling Religious Movements. 
 
 Muhammad rested in death on the bosom of Aboo Bekr's 
 daughter, and the despairing cry went forth that the 
 " Prophet of God " was dead, then, more than ever 
 before, the Second of the Two stood out for both him- 
 self and his friend, in the beauty and potency of a death- 
 less friendship. Omar, the strong-armed supporter of 
 Muhammad, who was a rival with Alee (the prophet's 
 son-in-law) for the succession to the prophet's power as 
 khaleef, was afraid to admit the fa6i of the prophet's 
 death, lest his foliowers should be in despair ; and his 
 cry was that the prophet was only in a trance, from 
 which he would shortly awake. But Aboo Bekr was 
 too true to his friend and to his friend's faith for 
 such a falsehood. Love led him first to his friend's 
 cold body, and then to the defense of his friend's mis- 
 sion. Hastening to the door of Ayeshah's apartments, 
 " he drew aside the curtain, entered, and, stooping down, 
 kissed the face of his departed friend. ' Sweet wast thou 
 in life,' he said, 'and sweet thou art in death, dearer than 
 father and mother to me ! Yes, thou art dead, and [re- 
 ferring to Omar's wild words without] thou art too pre- 
 cious for the Lord to give thee to drink the bitter cup a 
 second time.' " And then Aboo Bekr covered the face of 
 his dead friend, and rose up to carry on that dead friend's 
 life-work. " Is it Muhammad, or the God of Muhammad, 
 whom you worship ? " he asked of Omar and of the panic- 
 stricken multitude. " Whosoever among you has believed 
 in Muhammad, let him know that Muhammad is dead. 
 But he who has believed in the God of Muhammad, let 
 him continue to serve him ; for he is still alive, and 
 never dies.' Even Omar recognized in this the power of 
 
Impelling Religious Movements. 189 
 
 Muhammad's other self, and he instantly gave deference 
 to Aboo Bekr as the prophet's successor. Alee also 
 acquiesced in this, and he who had been the life-long 
 bosom friend of Muhammad continued Muhammad's 
 life-work. 
 
 It was Aboo Bekr who compiled and edited the de- 
 tached suras of the Quran, which, up to the time of the 
 prophet's death, had been kept, as originally recorded, 
 " on palm -leaves, and the shoulder -bones of mutton," 
 and on other stray materials, without order or connec- 
 tion, in a chest in the custody of one of the prophet's 
 wives. And when Aboo Bekr's personal work was done, 
 he designated Omar as his successor in the khaleefate, 
 and so the sway of his influence passed on to the genera- 
 tions following. There is a double fitness in the term 
 by which the theologians of Islam call a Muhammadan 
 El-Habeeb, The Friend ; for the Muhammadans are the 
 followers and representatives of The Friends, — Muham- 
 mad El-Ameen, and Aboo Bekr Es-Sadeeq: The Faith- 
 ful One, and The True Friend. Those two have already 
 numbered more than four thousand millions in the pass- 
 ing centuries, and " the end is not yet." 
 
 It was while Muhammad was starting out on his mis- 
 sion, with the aid and stimulus of Aboo Bekr's friendship, 
 early in the seventh century, that there grew up in the 
 ancient city of Tarsus a lad named Theodore, who was 
 destined to do a great work for Christendom in the then 
 far West, under the impelling power of a friend's affec- 
 tionate devotion. Trained in the best schools of Tarsus 
 and Athens, Theodore found his way to Rome, — possibly 
 in company with the Emperor Constans. There he won 
 
1 90 Impelling Religious Movements. 
 
 the friendship of an abbot named Hadrian, and this friend- 
 ship it was that shaped his life-course. A strong man 
 was just then needed to make new beginnings of reli- 
 gious activity in Britain. Pope Vitalian selected Hadrian 
 to be the Archbishop of Canterbury, as peculiarly suited 
 to this work. Hadrian said that his friend Theodore was 
 a better man than he for the place ; but when the pope 
 pressed the position on Theodore, the latter was unwilling 
 to accept it unless his friend Hadrian would go with him, 
 to give him sympathy and stimulus and counsel. Then 
 it was that the two friends went together from Rome to 
 Canterbury, as if to illustrate and emphasize the power 
 of friendship in impelling a religious movement of im- 
 portance. 
 
 Theodore of Tarsus was the seventh Archbishop of 
 Canterbury. Hadrian was his friend and co-worker from 
 the beginning. Together they journeyed through the 
 ecclesiastical realm, and together they planned for its 
 advancement in one line and another. Schools were 
 founded, learning was promoted, Christian work was 
 organized, the interests of the church were looked after 
 closely. " It is difficult, if not impossible, to overstate 
 the debt which England, Europe, and Christian civ- 
 ilization owe to the work of Theodore," says Bishop 
 Stubbs. " He was the real organizer of the adminis- 
 trative system of the English Church, and in that work 
 laid the foundation of English national unity. He 
 brought the learning and culture of the Eastern em- 
 pire into the West, and, with the aid of Hadrian and 
 Benedict Biscop, established schools from which the 
 scholars and missionaries of the following century went 
 
Impelling Religious Movements. 191 
 
 out to rekindle the light of Christian culture in France 
 and the recently converted parts of Germany; and thus 
 . . . formed a most important link between ancient and 
 modern life. . . . Both his character and his work seem to 
 place him among the first and greatest of the saints whom 
 God has used for the building up of the church and de- 
 velopment of the culture of the world." Whatever was 
 thus done by Theodore as Archbishop of Canterbury 
 was an outcome of the friendship of Hadrian ; for it was 
 through that friendship that he came to that exalted 
 position. And the best work done by Theodore in that 
 position was done the better because of the presence and 
 sympathy of the friend without whom he would not have 
 undertaken the work. 
 
 An important movement in religious thinking, in the 
 eleventh century, is represented by Anselm of Aosta, 
 successively Abbot of Bee and Archbishop of Canter- 
 bury; and in a pre-eminent degree the impelling force 
 in the life of Anselm was personal friendship. Anselm 
 has been called " the father of orthodox scholasticism," 
 " the second Augustine," " the one philosopher of the 
 eleventh century." His method of argument for theism 
 has been a favorite pattern for Christian thinkers from 
 that day to this. His book on the Atonement first gave 
 shape to the Church's thought on that great do6lrine. 
 The conflict that he waged, single-handed, with the kings 
 of England, had its echoes, in religious warfare, for five 
 centuries thereafter. Anselm was an original thinker, a 
 dauntless hero, and a peerless friend. Because of these 
 qualities it was that he made his impress on his own age 
 and on ages following. 
 
192 Impelling Religious Movements. 
 
 Lanfranc of Lombardy, prior of the monastery at Bee 
 in Normandy, seems to have been the first friend who 
 was an impelling force in the career of Anselm. Anselm 
 came, as a young man, from Aosta to Bee to study under 
 Lanfranc, who was then a famous teacher. Young as 
 Anselm was, he was already a stronger thinker than 
 Lanfranc, but Lanfranc was more energetic in practical 
 affairs. " Teacher and pupil," says Dean Church, " be- 
 sides being both Italians, had much to draw them 
 together ; and a friendship began between them, which, 
 in spite of the difference between the two men, and the 
 perhaps unconscious reserve caused by it, continued to 
 the last genuine and unbroken." Anselm came to love 
 and trust Lanfranc without reserve, and submitted him- 
 self to his guidance. It was through Lanfranc's counsel 
 that Anselm became a monk. Lanfranc secured a posi- 
 tion for Anselm as teacher at Bee. When Lanfranc was 
 appointed to the archbishopric of Canterbury, by the 
 choice of William the Conqueror, Anselm succeeded to 
 his place as prior, and subsequently became abbot, of 
 Bee. Visiting Canterbury as the friend of the arch- 
 bishop, Anselm came to be known in England, and 
 finally to be looked upon, when Lanfranc was dead, as 
 the natural successor of his friend as the ecclesiastical 
 head of the Church in England. And so it followed that 
 Anselm's friendship for Lanfranc was the means of bring- 
 ing Anselm into the exalted position that enabled him to 
 exhibit his peculiar power, and to do his peculiar work 
 in the world. 
 
 Friendship was a prevailing sentiment in Anselm's na- 
 ture, and it shone transcendently there. When he was 
 
Impelling Religious Movements. 193 
 
 promoted over his seniors at Bee, at the time of Lan- 
 franc's going to England, there was no little jealousy on 
 the part of those who were thus slighted. Among others 
 there was a young monk named Osbern, who was par- 
 ticularly bitter against the new prior. In a spirit of love, 
 Anselm first bore patiently with this opposer, then he 
 gave extra attention to him ; finally he watched over him 
 with unwearied devotion in a siege of sickness, and thus 
 came to be his truest and tenderest friend. And when 
 that new charge of his heart was dead, Anselm was 
 overwhelmed with sorrow lest Osbern had died unfor- 
 given of God. Then it was that he showed what it was 
 for him to be a friend. Writing to a dearly loved and 
 highly honored Christian brother, he asked that what- 
 ever prayers would be offered for his soul, when he was 
 dead, by those who loved him, might now be offered for 
 the soul of Osbern, even though he himself must suffer 
 for their lack. " I beseech you and all my friends, — 
 words I know come short, and feeling is more than I 
 can express," he wrote, — " wherever Osbern is, his soul is 
 my soul. Let me receive then in him, while I am living, 
 whatever I might have hoped for from my friends when 
 dead, so that when I am gone they may have no more 
 to do. ... I pray and pray and pray, remember me, and 
 forget not the soul of Osbern my beloved. If I seem 
 to be too burdensome to thee, forget me and remember 
 him." 
 
 Such a friend as Anselm would be showing his friend- 
 ship as long as he lived. When Osbern was dead and 
 Lanfranc was dead, it was Eadmer of Canterbury toward 
 whom Anselm's friendship went out for the remainder of 
 
 13 
 
194 Impelling Religious Movements. 
 
 his lifetime. It was on his first visit to Canterbury that 
 Anselm made the acquaintance of Eadmer, who was then 
 but a youth. Afterwards the two became united in closest 
 friendship. Eadmer was the loved and trustful companion 
 of Anselm, at home and abroad, in the most momentous 
 experiences of the great thinker's life ; and when An- 
 selm's worn body finally rested by the side of his first 
 friend Lanfranc at Canterbury, his latest friend Eadmer 
 wrote his life-story for future generations. Because of 
 Anselm's friendship for Lanfranc, Anselm came to the 
 eminence that gave him scope for his great powers. Be- 
 cause of Anselm's friendship for Osbern, Anselm rose to 
 a height of sacred self-abnegation that only friendship 
 could reach. Because of Anselm's friendship for Ead- 
 mer, the record of Anselm's elevation of personal life was 
 passed down the ages in the words of Eadmer. More- 
 over, the epoch-making work of Anselm on the Incar- 
 nation and Atonement {Cur Deus Homo?) is said to 
 have been planned primarily as a means of giving light 
 to the troubled mind of Eadmer. 
 
 Early in the thirteenth century there arose two new 
 workers for Christ and for their fellows, — " Francis in Italy 
 and Dominic in Spain, — who came, full of the primitive 
 spirit of the gospel, to renew the religious life and bring 
 a fresh flood of genuine spiritual influence upon the 
 world." The influential orders of mendicant friars, the 
 Franciscans and the Dominicans, were founded by these 
 two men ; and, for a period, the work of these orders 
 was a potent factor in the teachings and doings of the 
 Christian Church. Friendship had its part in impelling 
 and directing the religious movements thus inaugurated. 
 
Impelling Religious Movements, 195 
 
 Francis of Assisi was brought up in wealth and pleasure- 
 seeking, but, in consequence of a severe illness, and of a 
 vision that gave him specific direction in duty, he deter- 
 mined to devote his life to evangelizing and reforms. 
 While his plans for a new order of evangelists were still 
 incomplete, a friendship formed by him with a young 
 girl of noble family, in his native town, did much to 
 influence his life and hers, and to promote the larger life- 
 work of both. Francis of Assisi was thirty years old, 
 handsome, eloquent, full of piety and zeal. Chiara Sciffi, 
 afterwards known as St. Clare, was not yet eighteen when 
 she was moved to leave her home and come to the saintly 
 leader whose praise was on all lips, telling him that she 
 was ready to commit herself to his guidance, and to be 
 in God's service as he should direct. " This circum- 
 stance threw great luster over both his person and his 
 enterprise," says the historian Engelhardt; and it had 
 much to do with securing the wonderful start gained by 
 the Franciscans on the one hand and by the Clarisses on 
 the other. Within fifty years from its founding, the Or- 
 der of Franciscans numbered eight thousand monasteries, 
 comprising two hundred thousand friars; and it was one 
 of the world-forces. 
 
 Mrs. Oliphant, as a biographer of St. Francis, referring 
 to the first coming of this " devout, spotless, saintly 
 maiden " to the earnest and devoted man of God, says 
 appreciatively : " This was the beginning of one of those 
 tender and touching friendships which are to the student 
 of history like green spots in the desert ; and which gave to 
 the man and the woman thus voluntarily separated from 
 all the joys of life a certain human consolation in the 
 
196 Impelling Religious Movements. 
 
 midst of their hardships. They can have seen each other 
 but seldom, for it was one of the express stipulations of 
 the Franciscan rule that the friars should refrain from all 
 society with women, and have only the most sparing and 
 reserved intercourse with their sisters in religion. . . . But 
 he sent to her to ask enlightenment from her prayers 
 when any difficulty was in his way. He went to see her 
 when he was in trouble. . . . Once the two friends ate to- 
 gether at a sacramental meal, the pledge and almost the 
 conclusion on earth of that tenderest, most disinterested, 
 and unworldly love which existed between them. That 
 he was sure of her sympathy in all things, of her prayers 
 and spiritual aid, whatsoever he might be doing, where- 
 soever he might be, no doubt was sweet to Francis in all 
 his labors and trials." " The world has jeered at the 
 possibility of such friendships from its earliest age," con- 
 tinues Mrs. Oliphant, " and yet they have always existed 
 — one of the most exquisite and delicate of earthly ties. 
 Gazing back into that far distance over the graves, not 
 only of those two friends, but of a hundred succeeding 
 generations, a tear of grateful sympathy comes into the 
 student's eye. He is glad to believe that, all those years, 
 Francis could see, in his comings and goings, the cloister 
 of Clara ; and that this sacred gleam of human fellow- 
 ship, — love purified of all self-seeking, — tender, visionary, 
 celestial affection sweetened their lives." Nor can it be 
 doubted that much of the best exhibit of saintliness in the 
 beginnings of the Franciscan and Clarissan orders was 
 due to the power of this friendship between St. Francis 
 and St. Clare. 
 
 Foremost among the representative men in the new 
 
Impelling Religious Movements. 197 
 
 orders of Dominicans and of Franciscans, during the 
 first century of their existence, were Thomas Aquinas 
 of the Dominicans and Bonaventura of the Francis- 
 cans. These two great men were attached personal 
 friends, and their friendship was a shaping force in 
 their lives and teachings. Thomas Aquinas is known 
 as the Angelic Doctor, and Bonaventura as the Seraphic 
 Doctor. The two men were near of an age, and they 
 were attached friends almost from boyhood. " They 
 both had dedicated their lives to God in the same 
 year," and they were helpers of each other's faith, 
 while working toward the same end in their rival or- 
 ders. " Each was different from the other," says a 
 Roman Catholic biographer of the first-named of the 
 two, " and each found in the other that which was want- 
 ing in himself, and in that sweet discovery experienced 
 the full harmony of his entire being. Bonaventura loved 
 to look into the placid, earnest soul of Thomas as into a 
 deep glassy sea with its marvelous transparency and aw- 
 ful stillness ; whilst Thomas was roused and brightened 
 by the ardent, outpouring nature of his friend. St. Thomas 
 was angelical, St. Bonaventura was seraphic, — the one the 
 deep thinker, the other the tender poet. Thomas was 
 famous in the schools for the keenness of his thought 
 and for his depth and clearness ; Bonaventura, for his 
 eloquence and vivacity in exposition. . . . Thomas was 
 essentially a child of contemplation ; Bonaventura, of 
 a&ivity." 
 
 The friends visited each other from time to time, while 
 they were representatives of widely different schools of 
 thought, until they died in the same year. On the same 
 
198 Impelling Religious Movements. 
 
 day they were made doctors of theology in the University 
 of Paris ; and they were side by side while putting upon 
 others the impress of their interdependent yet independent 
 natures. Each gained from the other that without which 
 he could never have been his best self, or have done his 
 best work. Thomas, being the stronger character of 
 the two, was enabled to gain most from this friendship, 
 and therefore to be its best representative; but Bona- 
 ventura was himself a great gainer through being a 
 means of greater gain to his friend. Thomas Aquinas 
 was a prince of scholastic thinkers. His thinking, as 
 tinged by the color of his friend's saintly feeling, has 
 become the thinking of the Roman Catholic Church for 
 to-day. It is his liturgy, in the office and mass for the 
 solemn feast of Corpus Christi, that gives expression to 
 the profoundest feeling of the devout worshipers of that 
 communion, in their holiest adorations ; and this liturgy 
 seems to have had a measure of its inspiration from the 
 suggestion of Bonaventura to Thomas as to the source 
 of his own inspirings. When Thomas asked Bonaven- 
 tura out of what books he obtained the sublime thoughts 
 that appeared in his writings, Bonaventura pointed to a 
 figure of the body of Christ, saying, " There is the book ! " 
 Afterwards, Thomas gave himself to writing about the 
 Holy Body of Christ. It is said, indeed, that Pope Ur- 
 ban IV. had given instructions to the two great teachers, 
 at the same time, for the construction of this liturgy for 
 the feast of Corpus Christi ; but that, when Bonaventura 
 saw the work of Thomas while it was still in progress, 
 he cast into the flames, as unworthy in comparison, that 
 which he had himself prepared. 
 
Impelling Religious Movements. 199 
 
 It was a great religious movement, for its time, that 
 was begun by Francis of Assisi ; and Clare of Assisi was 
 an impelling force in that movement through her loyal 
 friendship for its leader. It was a great religious move- 
 ment in the realm of thinking and feeling, for a longer 
 time than that of his own day, that was begun by Thomas 
 Aquinas ; and an impelling force in that movement was 
 the friendship for its leader by Bonaventura. 
 
 Among the agencies which quickened the spiritual life 
 in the Christian Church at the time, and which prepared 
 the way for the Renaissance of literature and art in the 
 fifteenth century, and for the great Protestant Reforma- 
 tion of the sixteenth century, was the association of 
 spiritual -minded Christians known as Brothers of the 
 Common Life; the best known representative or producT 
 of which is Thomas a Kempis, author of the " Imitation 
 of Christ." This association was founded by Gerhard 
 Groot, at Deventer, in the latter fourth of the fourteen 
 century. Groot's conversion to the truth was distinctly 
 a result of "a close and intimate friendship" formed by 
 him, at the University of Paris, with Henry Aeger, known 
 also as Henry von Kalkar. To this friendship is due, 
 under God, all the mighty results of Gerhard Groot's 
 devotion to the cause of truth, and of his work in and 
 through the association that extended itself so widely 
 after its beginning by him. On this point the words 
 of Gerhard himself, as cited in his Life by Thomas a 
 Kempis, are explicit and conclusive. 
 
 Close personal friendships, among those who were 
 brought under the influence of the Brothers of the Com- 
 mon Life, had much to do with inspiring and shaping the 
 
200 Impelling Religious Movements. 
 
 best work of the best workers in that sphere. This was 
 peculiarly the case with Thomas a Kempis. "There were 
 two valuable friendships which Thomas a Kempis formed 
 whilst dwelling with 'The Brothers of the Common 
 Life,' " says his latest and most trustworthy biographer. 
 "The chief companion of Thomas a Kempis at Deventer, 
 and the earliest of his most intimate friends, was Arnold 
 of Schoonhaven, a youth of fervent piety, who from child- 
 hood was singularly devoted to God." These two friends 
 occupied, as schoolmates together, "one little chamber 
 and one bed." " The example of his young friend 
 Arnold's glowing piety made a deep impression upon 
 a Kempis ; " and the ideal thus presented to him of a 
 lovingly consecrated life seems to have been the germ, 
 as it were, of his outreaching desire for a closer likeness 
 to his Saviour, that found its expression in the pages 
 of his marvelous book. " Here was the very companion 
 every way suited for Thomas a Kempis in his early life 
 to promote his growth in grace and holiness, and one in 
 whose congenial society he could always find refresh- 
 ment and delight. The one became very dear to the 
 other, for they found in each other that harmony of soul 
 and sympathy of disposition that earnest minds most 
 crave after and desire." This is the impartial testimony 
 of a Kempis's biographer; and, in view of the facts he 
 records, he ejaculates : " How hallowed is the sacred tie 
 which thus binds one soul to another ! What a safe- 
 guard ! How healthful, cheering, and strengthening ! " 
 So long as Arnold lived, he and a Kempis were devoted 
 friends. When Arnold died, a Kempis wrote his story, 
 thereby setting "before us the example which Thomas 
 
Impelling Religious Movements. 201 
 
 himself admired and was animated by; for it appears 
 from the account which he gives us that in his own esti- 
 mation — ever thinking humbly of himself — he fell short 
 of his friend's stature in grace, and that, in comparison 
 with him, he was not satisfied with his own zeal in 
 devotion." 
 
 " The other intimate friend and companion of Thomas 
 a Kempis in his early years . . . was John Cacabus, or 
 as he was otherwise called John Kessel, Kettel, or Ketel." 
 He also was a pupil with a Kempis at the home of The 
 Brothers of the Common Life ; and he also was an ex- 
 ample and an inspiration to him, as a result of the warm 
 intimacy early formed between them, " which quickly 
 grew into a great friendship." John Ketel, like Arnold, 
 died before a Kempis, leaving the memory of his conse- 
 crated living as an incitement to his surviving friend, 
 and as a fa6lor in that friend's highest ideal. 
 
 These were the friendships which aided in the shaping 
 and impelling of the religious movements begun, or pre- 
 pared for, by the association of The Brothers of the Com- 
 mon Life, and the writings of Thomas a Kempis. It 
 was because of the friendship of Gerhard Groot and 
 Henry von Kalkar that The Brothers of the Common Life 
 were led to keep alive a love of truth by the study and 
 teaching of the Word of God in communities which God 
 was preparing for the great reformations approaching. 
 It was because of the friendship between Arnold of 
 Schoonhaven and John Ketel and Thomas a Kempis 
 that the survivor of these three friends was enabled to 
 present to the world such an ideal of Christian aspiring 
 and such an exhibit of Christian devotion as are found 
 
202 Impelling Religious Movements. 
 
 in his " Imitation of Christ ; " a book which Matthew 
 Arnold calls "the most exquisite document, after those 
 of the New Testament, of all that the Christian spirit has 
 ever inspired," and which Canon Liddon characterizes 
 as a work "which more than any other has caught the 
 spirit of the evangelists," and has "touched the heart of 
 the world; " a book of which Dr. Johnson declared : "It 
 is said to have been printed, in one language or another, 
 as many times as there have been months since it first 
 came out ; " and of which De Quincey affirmed : " Ex- 
 cepting the Bible, but excepting that only in Protestant 
 lands, no book known to man has had the same dis- 
 tinction. It is the most marvelous bibliographical fa6l 
 on record." 
 
 The very men who might seem to have withdrawn 
 themselves most religiously from the sway of human 
 affection, and to have given themselves up most devotedly 
 to an exclusively spiritual communion with God, are 
 found, all along the centuries, to have been inspired to 
 and shaped in their holiest aspirations by their sacred 
 personal friendships. What better proof than this could 
 there be that friendship's fullest play has been found, not 
 in the dimmer light of Greek paganism, but in the glow 
 of the purest Christianity ? 
 
 A young lad under the care of The Brothers of the 
 Common Life in Deventer, in the last quarter of the 
 fifteenth century, was afterwards known to the world 
 as Desiderius Erasmus of Rotterdam. From his humble 
 beginnings of learning in that school of friendship, Eras- 
 mus grew to be, unmistakably, "the greatest teacher of 
 his age," and " one of the most gifted men that Europe 
 
Impelling Religious Movements, 203 
 
 has ever seen." Moreover, he was the most learned and 
 brilliant representative of a movement for the correction 
 of ecclesiastical abuses, and for the making of the Holy 
 Scriptures the guide in religious teaching, that prepared 
 the way for the great Protestant Reformation under 
 Martin Luther and Henry the Eighth. The monks said 
 bitterly, that " Erasmus laid the egg and Luther hatched 
 a cockatrice ; " and the historian Froude, in reviewing 
 the work of the two reformers, says : " Without Erasmus, 
 Luther would have been impossible; and Erasmus really 
 succeeded — so much of him as deserved to succeed — in 
 Luther's victory." The work of such an epoch-marker 
 as Erasmus is worth studying in its causes and impulses; 
 and it needs little study to show that that work, as in so 
 many other cases, was inspired and impelled by the influ- 
 ence of a close personal friendship. Given a start in clas- 
 sical learning at Deventer, Erasmus went, after varying 
 experiences, to the University of Paris, and thence to 
 Oxford University — in pursuit of increased advantages 
 in the study of Greek. At Oxford, Erasmus formed a 
 friendship with John Colet, a young Englishman, son of 
 a lord mayor of London, who had been studying Greek 
 in the new classical atmosphere of Italy; and that friend- 
 ship proved a shaping force in the life and life-work of 
 Erasmus. Colet's name is less known to the world than 
 Erasmus's, but Erasmus owes no small measure of his 
 best fame to the inspiration and influence of his friend 
 Colet. 
 
 John Richard Green, the historian of the English peo- 
 ple, says concerning the power of Colet : " The awaken- 
 ing of a rational Christianity, whether in England or in 
 
204 Impelling Religious Movements. 
 
 the Teutonic world at large, begins with the Italian 
 studies of John Colet; and the vigor and earnestness of 
 Colet were the best proof of the strength with which the 
 new movement was to affect English religion. . . . The 
 knowledge of Greek seems to have had one almost ex- 
 clusive end for him, and this was a religious end. Greek 
 was the key by which he could unlock the Gospels and 
 the New Testament ; and in these he thought that he 
 could find a new religious standing-ground. It was this 
 resolve of Colet to throw aside the traditional dogmas of 
 his day, and to discover a rational and practical religion 
 in the Gospels themselves, which gave its peculiar stamp 
 to the theology of the Renascence. His faith stood 
 simply on the person of Christ." Speaking of Erasmus, 
 Green adds that " his theology ... he derived almost 
 without change from Colet." And Drummond, the biog- 
 rapher of the Rotterdam scholar, affirms that " the man 
 who possessed most interest for Erasmus," while at Ox- 
 ford, and exercised most influence over him, was Colet." 
 "When I listen to my friend Colet," wrote Erasmus from 
 Oxford, " I can fancy I am listening to Plato himself." 
 And the record shows that Erasmus's Greek Testament, 
 the publishing of which was the most important work 
 of his life, was an outcome of his friendship with Colet. 
 Meanwhile, of course, the influence of such a man as 
 Erasmus could not but have its effect on such a. man 
 as Colet. Marquard von Hatstein spoke for others as" 
 well as himself when he wrote to Colet, long years after 
 the first coming of Erasmus to Oxford : " I seem to my- 
 self to see that each of you owes much to the other, but 
 which of the two owes most to the other I am doubtful." 
 
Impelling Religious Movements, 205 
 
 From its beginning the acquaintance of Colet and 
 Erasmus was a friendship. Before they had yet met, 
 Colet wrote to Erasmus, welcoming him to Oxford, with 
 the assurance that he had already heard so much of him 
 from others that he was prepared to be his friend. "As 
 soon as I have seen you I will be my own pleader, as 
 others have been yours in your absence," he said ; " and 
 I will commend myself to you and to your wisdom. 
 That others should have commended you to me was un- 
 becoming ; for the less ought to be commended to the 
 greater, the more unlearned to the more highly cultured. 
 However, if there is anything within my small means, in 
 which I can be either agreeable or useful to you, it shall 
 be as readily and ungrudgingly at your service as your 
 high merits can desire or claim." In answer to this 
 letter, Erasmus wrote : " If I recognized anything at 
 all in myself, most courteous sir, deserving of even 
 slender praise, I should certainly rejoice, like Hector 
 in Naevius, at being praised by you, the object of all 
 praises. For I set so high a value on your opinion, that 
 your single approbation of me is far pleasanter than if 
 the whole forum of Rome were shouting its applause, 
 or an ignorant multitude were admiring me, vaster 
 than the fabled army of Xerxes. ... In truth, my dear 
 Colet, so far from your praises having made me con- 
 ceited, I am even more dissatisfied with myself than 
 ever, being naturally a little more fastidious. For when 
 qualities are affirmed of me which I revere in others but 
 miss in myself, it seems like admonishing me what sort 
 of person I ought to be." Then, giving an outline of his 
 own qualities, as he sees himself, he declares that he is " a 
 
206 Impelling Religious Movements. 
 
 stranger to ambition, but for friendship most ready ; one 
 whose acquaintance with literature is but scanty, but his 
 admiration of it most ardent ; one who worships integrity 
 in others, but counts his own as none ; yielding readily 
 to all in learning, but to none in loyalty ; . . . a man of 
 few words ; in short, one from whom, you would expe6l 
 nothing but qualities of heart." " If you, Colet," he 
 concludes, " can love such a man, and deem him worthy 
 of your acquaintance, then set Erasmus down as your 
 own, completely your own." 
 
 And from that beginning the two scholars were friends, 
 in an unbroken friendship and in intimate companionship 
 or close correspondence, until, twenty-one years later, 
 Colet died in London, and Erasmus closed a letter con- 
 cerning him from Louvain with the tender words : " Thus 
 far have I written, grieving for the death of Colet; a death 
 so bitter to me that the loss of no one for the last thirty 
 years has afflicted me more. ... In the public interest I 
 cannot but lament the loss of so rare a pattern of Chris- 
 tian piety, so unique a preacher of Christian doctrine. 
 And on my own private account I lament so constant a 
 friend, so matchless a patron. For what alone remains, 
 in lieu of funeral obsequies, this duty I will discharge for 
 him ; if my writings are of any avail, I will not suffer the 
 memory of such a man to die out among posterity." " I 
 long," again wrote Erasmus, "to dedicate his memory to 
 posterity;" . . . "such a teacher, such a patron, such a 
 friend ! " One of Colet's latest letters to Erasmus shows 
 how tenderly he ever bore his friend in remembrance dur- 
 ing their prolonged separations. Erasmus had sent a new 
 book to the Bishop of Rochester, together with a letter 
 
Impelling Religious Movements. 207 
 
 containing some kindly greetings to Colet. At this Co- 
 let wrote reproachfully : " I am half angry with you, 
 Erasmus, for sending greetings to me in letters written 
 to others, and not to myself. For, though I have no 
 mistrust of our friendship, yet this indirect greeting in 
 letters to other people makes others conclude that you 
 are not so attached to me as you really are. ... I take 
 such pleasure in your affection that I am pained when I 
 see you less mindful of me than of others." 
 
 And these two friends — helped and cheered mutually 
 in their common life-work by and through their friend- 
 ship — did much to prepare the way for the great Refor- 
 mation approaching. The writings and sermons of Colet 
 had power over the leaders of church and state and popular 
 sentiment in England in the direction of needed reform. 
 The issuing, by Erasmus, of the first Greek Testament 
 ever published — in the very line of Colet's wishing and 
 teaching from the days of his sojourn in Italy — was the 
 opening of a new standard of religious truth to the 
 Christian scholars of the world ; and his parallel Latin 
 translation, published with that Greek Testament, "be- 
 came," as has been said, "the starting-point of modern 
 exegetical science." How much, indeed, the Christian 
 Church owes to-day to that friendship of Erasmus and 
 Colet ! 
 
 Foot-hills of the great mountain range of the Protestant 
 Reformation were these subordinate reformations, in the 
 revival of spiritual life through the work of The Brothers 
 of the Common Life, on the Continent, and in the revival 
 of Bible study and biblical criticism, as led by Erasmus and 
 Colet in Great Britain. And as each of these foot-hills is 
 
208 Impelling Religious Movements. 
 
 shown to have been surmounted by means of a close and 
 loving friendship between those who could never have 
 been what they were, or have done what they did, without 
 the inspirings of that friendship; so it will be found that 
 the lofty summit-peak of that Reformation range, in the 
 work of Martin Luther, was capped and turned by means 
 of the same sacred sentiment of human friendship, with its 
 pre-eminent and surpassing power over the sons of men. 
 The stamp of Luther's personal friendships is on every 
 phase of his life-work, from his earliest peaceful school- 
 davs to the close of his stormiest career as a reformer ; 
 and to track the record of Luther's struggles and suc- 
 cesses is to disclose the hidings of his friendship's power. 
 While Luther was yet a student at Erfurt, his close 
 personal friendships with members of a " circle of young 
 humanists " began to have a shaping influence on his life 
 and character. One of these friends was John Jager, 
 known as Crotus Rubianus ; and another was George 
 Spalatin (or Burkhardt of Spelt). Subsequently Spala- 
 tin, as court preacher and private secretary, and yet 
 more as trusted friend and adviser, of Elector Frederick 
 of Saxony, was a strong arm of support to his never- 
 forgotten friend Luther. " But what am I not indebted 
 to you ! " wrote Luther to Spalatin after long years of 
 abiding confidence in him. Crotus, also, proved an 
 effective helper of Luther, in the stormiest days of the 
 reformer's life, by his brilliant writings in behalf of his 
 course and cause, in both Germany and Italy ; and in 
 those days he reminded Luther of the " close intimacy " 
 in which they had lived as friends at Erfurt. Like St. 
 Augustine, Luther was first aroused to profound anxiety 
 
Impelling Religious Movements. 209 
 
 concerning his spiritual condition by the sudden death 
 of a loved friend. This event it was that decided him in 
 his choice of a monastic life. He had entered the uni- 
 versity with a purpose of studying law. 
 
 In the convent at Erfurt, the heavy-hearted Luther 
 quickly won the confidence and sincere friendship of his 
 ecclesiastical superior, John von Staupitz. It was Stau- 
 pitz who first led Luther toward the light, when he was 
 groping helplessly in spiritual darkness ; and, again, 
 Luther was a helper of Staupitz in making progress in 
 the new life which they lived together as friends in Christ. 
 Luther, as Kostlin tells us, spoke of Staupitz, throughout 
 his life, with grateful affection as his spiritual father, and 
 thanked God that, by this friend, he had been helped out 
 of his temptations, when, without him, he would have 
 been swallowed up in them, and perished. On the other 
 hand, Staupitz, in the very last year of his life, wrote to 
 Luther in affirmation of his " unchanging love, ' passing 
 the love of woman ; ' " and in grateful acknowledgment 
 of the fact that this dear friend first led him "to the 
 living pastures, from the husks for the pigs." It was 
 Staupitz who secured the appointment of his young 
 friend Luther, at twenty-five years of age, as Professor 
 of Philosophy at Wittemberg, and so gave to the re- 
 former a pedestal from which he might command the 
 world's attention. It was Staupitz whose entreaties in- 
 duced that friend to enter the pulpit and begin the 
 preaching that still echoes around the world. It was 
 Staupitz, again, who induced that friend to be made a 
 " Biblical Doctor," and so to take that oath of fidelity to 
 the Holy Scriptures which D'Aubigne looks upon "as 
 
2 1 o Impelling Religious Movements. 
 
 one of the causes of the revival of the Church " — to a 
 recognition of the one infallible standard of truth. In 
 short, it was Luther's friend " Staupitz who was the 
 instrument of God to develop all the gifts and treasures 
 hid in Luther," — as only friendship could have aided to 
 their developing. 
 
 Spalatin, Crotus, Staupitz, and the unknown friend 
 whose death was so impressive an event in Luther's 
 history, all had their parts as friends in directing and 
 shaping the career of the great reformer; but it was 
 Philip Melanchthon who was his transcendent friend, 
 and whose friendship was the force of forces in swaying 
 wisely his mighty personality from the beginning to 
 the close of his life as a reformer. Indeed, Luther 
 was Luther because Melanchthon was Melanchthon, and 
 because Luther and Melanchthon were friends. 
 
 It was at Wittemberg that the two reformers, as fellow- 
 professors, became friends. Melanchthon was appointed 
 Professor of Greek in that university at twenty-one years 
 of age, Luther having already been ten years in his pro- 
 fessorship. Their friendship, like that of David and 
 Jonathan, seems to have been " love at first sight," and 
 to have continued with growing fervor until death. 
 " Luther at once," says Kostlin, " recognized with joy 
 the marvelous wealth of talent and knowledge in his new 
 colleague. . . . We know of no other instance where 
 Luther formed a friendship so rapidly ; and the more inti- 
 mately he knew him the more highly he esteemed him." 
 It was only six days after Melanchthon's arrival at Wittem- 
 berg that Luther wrote to Spalatin of the "astonishment 
 and admiration " which the new professor had excited, 
 
Impelling Religious Movements. 211 
 
 and which led all to "wonder and rejoice over him." 
 Less than a month after this Luther went from Wittem- 
 berg to appear before the Diet at Augsburg ; and, in writing 
 to Melanchthon of his purpose to stand by his convictions 
 at any cost, he said, in loving positiveness : " I will rather 
 die, and, what is the hardest fate, lose for ever the sweet 
 intercourse with you, than revoke anything that it was 
 right for me to say." Already death itself was a lesser 
 matter than the interruption of that new and dear friend- 
 ship ! And Melanchthon wrote of his new-found friend : 
 " If there is one whom I dearly love, and whom I em- 
 brace with my whole heart, it is Martin Luther." 
 
 As is natural in such a friendship, each friend esteemed 
 the other better than himself; each looking up to the other 
 in that affectionate reverence that is a factor in every true 
 friendship. When sneeringly told that Melanchthon was 
 only a " grammarian," Luther responded vigorously : " I, 
 the doctor of philosophy and theology, am not ashamed 
 to yield the point if this grammarian thinks differently 
 from myself. I have done so often already, and I do the 
 same daily; because of the gifts with which God has so 
 richly filled this fragile vessel, I honor the work of God 
 in him." Again he said : " Philip is a wonder to us all. If 
 the Lord will, he will beat many Martins as the mightiest 
 enemy to the Devil and scholasticism." And yet again: 
 " This little Grecian is even my master in theology." 
 Long after this he wrote : " I am the rough woodman 
 who has to make a path ; but Philip goes quietly and 
 peacefully along it. builds and plants, sows and waters, 
 at his pleasure." Meanwhile, in a similar spirit of de- 
 votedness, Melanchthon said : " Luther supplies the place 
 
212 Impelling Religious Movements. 
 
 of all my friends. He is greater and more admirable in 
 my sight than I dare express. You know how Alcibiades 
 admired Socrates; but I admire Luther after another and 
 a Christian fashion. . . . As often as I contemplate Luther, 
 I find him constantly greater than himself." 
 
 To each friend the life of the other was dearer than 
 his own life. When Luther would face death at Worms, 
 Melanchthon begged to go with him. Only when Luther 
 insisted that both lives must not be needlessly risked to- 
 gether, did Melanchthon consent to stay behind ; and even 
 then his regretful cry was : " Would to God that he had 
 allowed me to go with him ! " While Luther was a rest- 
 less captive at the Wartburg, Melanchthon moaned out : 
 " If he dies, what hope will remain for us ? Would to 
 God that, at the cost of my own wretched life, I could 
 retain in the world that soul which is its fairest orna- 
 ment ! Oh, what a man ! We never appreciated him 
 rightly." When, on the other hand, Melanchthon seemed 
 at the point of death, and longed to be at rest, Luther 
 felt that he could not let him go, and that he would not. 
 " No, no, Philip ; we cannot spare you yet," he said. And, 
 with prayer and soup, Luther struggled for Melanchthon's 
 life. The prayer Melanchthon could not hinder. When 
 he refused the soup, Luther said in vehemence : " Philip, 
 take this soup, or I will excommunicate you." Luther 
 prevailed, and Melanchthon recovered. " God gave me 
 my brother Melanchthon back, in answer to my prayers," 
 said Luther joyously to his wife; and Luther deemed 
 life better worth living because his friend Melanchthon 
 was to share it with him. Nor was it only in love and 
 reverence and sympathy that these friends were fellow- 
 
Impelling Religious Movements. 213 
 
 helpers in the great Reformation. Each did his own 
 work, while the two worked together as neither could 
 have worked by himself in that epoch of religious his- 
 tory. Luther's individual work the world is familiar 
 with ; but Melanchthon's work, apart from, as well as with, 
 his friend Luther, is not as well known as it should be. 
 
 While Luther was a prisoner at the Wartburg, Me- 
 lanchthon prepared his Loci Communes, or " Common 
 Places of Theology," in which he presented a system of 
 theology as drawn directly from the Scriptures. This 
 work in itself was of vast importance in shaping the theo- 
 logical opinions of the newly awakened scholars of that 
 day. Erasmus, while avowing his dissent from its author 
 at a number of points, characterized the work as "a 
 wondrous army drawn up in battle array against the 
 tyrannous battalions of the false doctors." Calvin com- 
 mended it most warmly, as he presented it subsequently 
 to the French people. Kostlin says that in this work 
 Melanchthon " actually laid the foundation for the dogma 
 of the Evangelical Church ; " and D'Aubigne declares 
 that " next to the Bible, this is the book that has possibly 
 contributed most to the establishment of the evangelical 
 doctrine." That this systematic arrangement of Bible 
 teachings had its influence on Luther's opinions, as well 
 as on those of Calvin, and, through Calvin, on those of 
 his friend Knox, will hardly admit of a question. Through- 
 out Luther's life, says D'Aubigne, "this work was the ob- 
 ject of his admiration. The disconnected sounds that his 
 hand, in the deep emotion of his soul, had drawn from the 
 harp of the prophets and apostles, were here blended to- 
 gether in one enchanting harmony. . . . Hence he never 
 
214 Impelling Religious Movements. 
 
 ceased recommending the study of this work to the 
 youths who came to Wittemberg in search of knowl- 
 edge. ' If you desire to become theologians,' he would 
 say, 'read Melanchthon.'" 
 
 Melanchthon was a sharer with Luther in the great work 
 of giving the Bible to the common people of the German 
 race in a fresh vernacular translation. Melanchthon 
 brought to the aid of Luther profounder scholarship for 
 its prosecution. Both the knowledge and the graceful style 
 of Melanchthon gave increased value to that translation, 
 beyond all that the sturdy vigor, the sound wisdom, and 
 the unflinching fidelity to truth inherent in Luther's na- 
 ture, could impart to it. Much, very much, of the won- 
 derful hold that Luther's translation of the Bible has had 
 on the German mind, down to the present hour, is due 
 to the fact that it was made by Luther and Melanchthon 
 working together as helpful friends. Again it was Me- 
 lanchthon who drew up the regulations and instructions 
 for the new ministers and people in Saxony, comprising 
 " the fundamental principles of evangelical doctrine as 
 they were henceforth to be accepted by the congrega- 
 tions ; " which, with a preface by Luther, were formally 
 published, by the elector's command, in 1528. More 
 than this, it was Melanchthon who wrote the famous Augs- 
 berg Confession, that, as Dr. SchafT says, " struck the 
 key-note to other evangelical confessions, and strength- 
 ened the cause of the Reformation everywhere." It was 
 of this document that Luther wrote, when it had been 
 sent to him for his revision : " I know of nothing by 
 which I could better it or change it, nor would it be 
 becoming; for I cannot move so softly and gently." 
 
Impelling Religious Movements. 215 
 
 Finally, it was Melanchthon and Luther who together 
 outlined the Saxon school system, which became the 
 foundation of the magnificent school system of all Ger- 
 many, and which has proved a germ of many of the best 
 educational methods, Protestant and Romanist, all the 
 world over. 
 
 How much, indeed, this world owes to the fact that 
 the rugged nature and imperious will of Martin Luther 
 had the counterbalance and check of the gentle spirit 
 and wise heart of Philip Melanchthon, in the surpassing 
 friendship of these two reformers! How well it was 
 for the cause of truth, that all the finer qualities of 
 Melanchthon's nature were made available for a service 
 they could never have performed by themselves, through 
 his being appreciated and loved by such a stalwart and 
 fearless Christian warrior as Luther! 
 
 Correspondent with the friendship of Luther and 
 Melanchthon as an impelling force on the mountain height 
 of the Protestant Reformation, there was the friendship 
 of Knox and Calvin as a factor in shaping the religious 
 thought and ecclesiastical polity of a large portion of the 
 Anglo-Saxon race. John Calvin's view of religious truth 
 brought into prominence the place and privilege of the 
 individual Christian in his relations to both church and 
 state, in a light that was new to his times if not indeed 
 new in the world's history. His system of doctrine was 
 linked with a system of ecclesiastical government and 
 responsibility and discipline that had its bearing on the 
 life of the community as well as of the individual. " It 
 was this system," says John Richard Green, " that Cal- 
 vin by a singular fortune was able to put into actual 
 
2 1 6 Impelling Religious Movements. 
 
 working in the little city of Geneva, where the party of 
 the Reformation had . . . called him in 1536 to be their 
 spiritual head. Driven out, but again recalled, his influ- 
 ence made Geneva from 1541 the center of the Protestant 
 world. The refugees who crowded to the little town 
 from persecution in France, in the Netherlands, in Eng- 
 land, found there an exact and formal doctrine, a rigid 
 discipline of manners and faith, a system of church 
 government, a form of church worship, stripped, as they 
 held, of the last remnant of the superstitions of the past. 
 Calvin himself, with his austere and frugal life, his enor- 
 mous industry, his power of government, his quick de- 
 cision, his undoubting self-confidence, his unswerving 
 will, remained for three and twenty years, till his death 
 in 1564, supreme over Protestant opinion. " 
 
 In 1554, John Knox, an exile from his own land, found 
 his way to Geneva, and made the acquaintance and won 
 the friendship of Calvin. The two reformers were drawn 
 to each other from the start, and their friendship deep- 
 ened and strengthened during the remaining years of the 
 life of Calvin. Knox's opinion of Geneva was expressed 
 when he spoke of it, in a letter to an English corres- 
 pondent, as "this place, where I fear nor shame to say is 
 the most perfect school of Christ that ever was in the 
 earth since the days of the apostles." Knox decided to 
 remain near his new-found friend during his enforced 
 exile from his home; and while under the influence of 
 that friend's teachings and example he wrote suggestions 
 to his co-workers in England and Scotland concerning 
 important matters of both doctrine and practice. Thus it 
 was in accordance with an appeal from Knox at Geneva 
 
Impelling Religious Movements. 217 
 
 that, in 1557, the Protestant nobles in Scotland united 
 with other Protestant leaders there "in an engagement 
 which," as Green suggests, "became memorable as the 
 first among those covenants which were to give shape 
 and color to Scotch religion," and which "marked a 
 new epoch in the strife of religions," in its pledge to 
 maintain the liberty of conscience in spite of all demands 
 of the state. From this beginning the work in Scotland 
 went on toward its completion; and, as the same his- 
 torian declares, Knox was the "one well-known figure 
 [who] embodied the moral strength of the new move- 
 ment;" and "the moral power which Knox created was 
 to express itself through the ecclesiastical forms which 
 had been devised by the genius of Calvin." 
 
 Pointing out the importance of the movement, which, 
 through the leadership of Knox in accordance with the 
 views of Calvin, led to the formation of the Scotch Kirk, 
 Green says, emphatically: "In that mighty elevation of 
 the masses which was embodied in the Calvinist doc- 
 trines of election and grace, lay the germs of the modern 
 principles of human equality. . . . It is the Scotch people 
 that rises into being under the guise of the Scotch Kirk. 
 . . . Strange to modern ears as their language may be, 
 bigoted and narrow as their temper must often seem, it 
 is well to remember the greatness of the debt we owe 
 them. It was their stern resolve, their energy, their 
 endurance, that saved Scotland from a civil and religious 
 despotism, and that, in saving the liberty of Scotland, 
 saved English liberty as well." Whether one agrees or 
 disagrees with this historian as to the relation of Cal- 
 vinism to the individual and to the state, it will be admit- 
 
2 1 8 Impelling Religious Movements. 
 
 ted, as proven, that Scotland came to its plan of church 
 government and to its prevalent system of doctrine by 
 way of John Calvin ; and that all this was brought about 
 directly through the relations of Knox and Calvin as 
 personal friends. 
 
 It could, indeed, be shown that John Calvin's earlier 
 religious life was largely shaped by his friendship with 
 Nicholas Cop and Louis du Tillot, and that John Knox's 
 conversion and religious life-direction were due in great 
 measure to his enthusiastic friendship for George Wishart; 
 but this would only be added evidence of the truth that 
 religious reforms owe much to the impelling force of 
 personal friendships. It is enough, in this instance, to 
 point out the train of consequences from the friendship 
 of Knox and Calvin. 
 
 On the hither side of the mountain range of the Great 
 Reformation, there rises a rival peak of religious activities 
 and influence in the record of Jesuitism; and it would 
 even seem that, if it had not been for that newly raised 
 barrier to progress, the power of Protestantism would 
 have been unchecked and limitless, after the work of the 
 lesser and greater reformers in the fifteenth and six- 
 teenth centuries. That rival peak also stands as a monu- 
 ment to friendship, as do all the peaks of the range that 
 it confronts. 
 
 Ignatius Loyola, a Spanish soldier -convert to a re- 
 ligious life, was the founder of the " Company of Jesus." 
 This organization, which has proved to be the most 
 potent agency of influence ever conceived by the mere 
 human mind, was immediately the outgrowth of a close 
 personal friendship between Loyola, on the one hand, 
 
Impelling Religious Movements. 219 
 
 and Peter Faber (or Le Fevre) and Francis Xavier on 
 the other. Only through such a friendship could such 
 results have been a possibility. It was at the College 
 of St. Barbara, in Paris, that this friendship had its be- 
 ginning. Faber and Xavier were already there, and 
 already friends and room-mates, when Loyola entered 
 as a student. Each of these three men had fine qualities 
 of character in and of himself; but no one of them was 
 likely to do any such work as the three together were 
 enabled to do; nor could they have been such fellow- 
 helpers in their common work if they had not first 
 become such friends. Faber and Xavier were about the 
 same age, while Loyola was sixteen years their senior; 
 but as the latter had begun life as a soldier he was behind 
 his juniors in college studies. Faber was, for a time, an 
 instructor of Loyola in philosophy ; and this led to their 
 closer acquaintance and friendship. 
 
 "It was an advantage to both parties," to be thus 
 brought together — as student -instructor and student- 
 learner, says Bartoli, the Jesuit biographer of Loyola. 
 "The relations thus established between them led to a 
 more intimate acquaintance, from whence reciprocal 
 attachment and esteem soon arose ; for each possessed 
 the species of merit which the other most loved and 
 admired. Ignatius could not have desired to meet with 
 one more capable of serving his designs, nor Faber with 
 a friend more according to his heart." Faber was suited 
 to be a friend; Loyola was suited to welcome and use 
 a friend. Faber's warm heart ached for the strong sup- 
 port of a friend in whom he could confide freely. 
 Loyola's active mind and vigorous nature were out- 
 
220 Impelling Religious Movements, 
 
 reaching toward a friend who would trust implicitly, 
 and who would be willing to co-work untiringly with him 
 whom he trusted. Faber opened his heart to Loyola, 
 and Loyola responded with helpful sympathy. The 
 spiritual struggles of Faber, and the courageous devoted- 
 ness of Loyola, were a means of bringing the two into a 
 common sense of mutual need and mutual joy in friend- 
 ship. " It is a spectacle," says Bartoli, " to observe these 
 two souls thus penetrating into each other, thus per- 
 fecting each other under the all-powerful action of divine 
 grace " — operating through their friendship. 
 
 It was after two years of this intimacy as friends that 
 Loyola disclosed to Faber, in strictest confidence, his 
 purpose of giving himself to a life of peculiar religious 
 service, and of going as a missionary to the Holy Land, 
 or of putting himself at the call of the Pope for any mis- 
 sion among infidels and unbelievers. Faber instantly 
 responded to the self-sacrificing impulse of his friend; 
 "and, throwing himself into his arms, he conjured him 
 to receive him as his associate in this noble and perilous 
 enterprise." In that embrace of friendship, with its pledge 
 to consecrated co-work, was the beginning of the power- 
 fraught movement toward the mighty sway of organized 
 Jesuitism. 
 
 After Faber had left the College of St. Barbara, his 
 earlier friend and room-mate, Francis Xavier, came into 
 relations of friendship with Loyola; and after a time 
 Loyola made Xavier also a sharer of his plans for the 
 future, and Xavier responded to them with no less 
 warmth than Faber. Both Faber and Xavier were friends 
 of Loyola before they were linked with him in his pur- 
 
Impelling Religious Movements. 221 
 
 poses of peculiar service; and each of them became a 
 sharer in the work of Loyola because of being- his friend. 
 Subsequently there were joined with these friends, in this 
 new covenant, four others : Diego Laynez, Alfonso 
 Salmeron, Nicolas Alfonso de Bobadilla, and Simon 
 Rodriguez. And these seven composed the Company 
 of Jesus, or Society of Jesuits, at its beginning. 
 
 As a consequence of that first compact between Ignatius 
 Loyola and his personal friends at St. Barbara, with its 
 subsequent linkings of friendship in that place of learning, 
 Protestantism was hindered in its progress, and Roman- 
 ism was given a new lease of power. Through the labors 
 of the Society then brought into being, popes have been 
 made and unmade; thrones have been set or overturned; 
 institutions of learning have been multiplied, far and 
 near; the gospel has been preached to many a heathen 
 land; persecutions for righteousness' sake have been set 
 afoot; the policy of the Church of Rome has been shaped 
 and re-shaped anew; and to-day the ends of the earth 
 thrill with the vibrations of the plans and purposes of 
 Loyola and his college friends. 
 
 An important religious movement in the seventeenth 
 century was led by George Fox, in the formation of the 
 Society of Friends; and friendship showed its impelling 
 force in that movement, as in all such movements. The 
 work of the Society of Friends was far greater in the 
 community outside of its bounds than within its own 
 denominational lines. It did much to promote the prin- 
 ciples of peace, of religious toleration, of simplicity in 
 dress and manners, of regard for the spirit above the 
 letter in Bible study, and of ready submission to the 
 
222 Impelling Religious Movements. 
 
 divine guidance from within the illumined soul. It had 
 a mission, and it fulfilled it; and such a mission must 
 needs be aided by friendship. 
 
 In 1652, when Fox was twenty-eight years old, and 
 was still young in the work of his religious reform, he 
 visited Swarthmore Hall, and was welcomed by its 
 hostess Margaret Fell, in the absence of her husband, 
 Judge Thomas Fell. She was some ten years older than 
 her guest, a woman of an earnest religious nature, already 
 seeking the light, and unsatisfied with the religious teach- 
 ings she had so far received. No sooner had she heard 
 George Fox, than she gave him her confidence; and it 
 was not long before he had her assured friendship. This 
 friendship had much to do with the progress and suc- 
 cesses of the Society of Friends, during the first half- 
 century of its existence. Because of her friendship for 
 George Fox, Margaret Fell exerted herself in his behalf, 
 and in behalf of his fellow-Friends. She interested her 
 husband in him and in them; and although her husband 
 never joined himself to their Society he had a kindly feel- 
 ing toward its members, to the close of his life. In public 
 and in private Margaret Fell did what she could to prove 
 her friendship for George Fox. When he was in prison 
 she sought to secure his release. When he was at liberty 
 she gave him encouragement and counsel. His friends 
 were her friends. She was ready to do her utmost for 
 their welfare. Her social position enabled her to seek 
 aid in high places ; and her advocacy of Fox and of the 
 Friends was known in Parliament and in palace, as well 
 as in the lower courts of justice. Meanwhile she was 
 showing her womanly tenderness of feeling in her untir- 
 
Impelling Religious Movements. 223 
 
 ing ministry of sympathy to the followers of her friend 
 Fox in their times of persecution and distress. " It is 
 remarkable," says one of their later biographers, "with 
 what high esteem and Christian love Margaret Fell 
 appears to have been regarded by our early and most 
 eminent Friends. She seems to have been generally 
 acknowledged as the faithful nursing -mother of the 
 flock; and she often addressed them when they were in 
 bonds, or otherwise tried, with letters of consolation and 
 encouragement. It is also probable [that] she contrib- 
 uted largely to the relief of their outward necessities." 
 
 Six years after the friendship began between George 
 Fox and Margaret Fell, the latter was left a widow; and 
 her sorrow tended to deepen her interest in the truths 
 that that friendship had first led her to appreciate. Her 
 earnestness in this behalf brought her also into prison 
 for conscience' sake, and she and George Fox were at 
 the same time held in durance. Her trials, like her ad- 
 vocacy, won friends to the cause of the Friends; and 
 that cause made progress by means of its hindrances, 
 as well as by the impelling of this friendship. When 
 George Fox and Margaret Fell had been friends for 
 seventeen years, they became also husband and wife, 
 eleven years after the death of her first husband. For 
 twenty -one years they continued in this new relation; 
 but that in no degree lessens the force of the truth that 
 they were friends for wellnigh forty years; and that be- 
 cause they were friends the cause of the Friends was 
 mightily advantaged in their day. 
 
 No new religious movement of the eighteenth century 
 was comparable in importance with that which resulted 
 
224 Impelling Religious Movements. 
 
 in what is known as Methodism, or Wesleyanism, with 
 
 its world-wide sweep of influence; and that movement 
 
 had its inception and its chief impellings in the potency 
 
 of personal friendships. It may be said, indeed, that it 
 
 was as friends, rather than as brothers, — for a brother can 
 
 be also a friend, — that John Wesley and Charles were 
 
 workers together and fellow-helpers in the cause of truth 
 
 as represented in that movement; and it was through the 
 
 friendships made with others by these brother-friends 
 
 severally that the movement extended itself from that 
 beginnincr 
 
 Even back of the common work of these two brothers 
 at Oxford, there were impellings of personal friend- 
 ship, direct and indirect, felt by each of the two sepa- 
 rately. Charles Wesley was the gainer by his friendship 
 at Westminster School with James Murray, afterwards the 
 famous Lord Mansfield. John Wesley's early religious 
 experience received impulse and direction from the writ- 
 ings of the friendship-inspired Thomas a Kempis, and from 
 the earnest words spoken to him directly by a young 
 friend at college. Charles Wesley had no such strength 
 and positiveness of character as his brother John, but he 
 had quite as much attractiveness of spirit and manner; 
 and it was by this means of attraction that he won and 
 held to himself the young students at Christ College who 
 formed the nucleus of the little society which his brother 
 was enabled to make use of as the beginning of his greater 
 work. It was while John Wesley was absent from Christ 
 College, assisting his father in the curacy of Wroote, that 
 Charles entered that college and began his work of 
 winning friends to himself and to the prayerful study of 
 
Impelling Religious Movements. 225 
 
 the Bible. John Gambold, one of his college friends, 
 and subsequently a Moravian bishop, writing concerning 
 his characteristics and spirit, said : " I shall say no more 
 of Charles but that he was a man made for friendship ; 
 who by his cheerfulness and vivacity would refresh his 
 friend's heart; with attentive considerateness would enter 
 into and settle all his concerns; so far as he was able 
 would do anything for him, great or small ; and by a 
 habit of openness and freedom leave no room for mis- 
 understanding." Already Charles Wesley and his little 
 band of friends at Oxford had won the designation of 
 " Methodists," because of their strictness in method of 
 conduct and life, when John Wesley returned to college 
 from his three years' absence, and became the friend and 
 leader of them all. 
 
 The Bible-loving friends at Oxford, of whom Charles 
 and John Wesley were the leading spirits, included, be- 
 sides themselves, William Morgan, Robert Kirkham, 
 John Clayton, Benjamin Ingham, John Gambold, James 
 Hervey, and George Whitefield. Although Bible-study 
 and prayer and religious communings were a common 
 basis of intercourse between these college friends, friend- 
 ship rather than any correspondence of religious opinions 
 was the tie that held them together while in college, and 
 that intensified their power in any work that they did 
 individually or collectively while thus associated. Tyer- 
 man, a biographer of John Wesley, and of the other 
 Oxford Methodists, has laid emphasis on the truth that 
 it was not Wesleyanism alone that had power in the 
 revival at Oxford, or in the work for the world that was 
 then begun there. He points out that these college 
 
 15 
 
226 Impelling Religious Movements. 
 
 friends who were so dear to one another as friends, in- 
 cluded "the Hanoverian and Jacobite, the Methodist and 
 Moravian, the Churchman and Dissenter, the Arminian 
 and Calvinist, the itinerant evangelist and the parish 
 priest;" and that their influence for good told upon the 
 Church of England and the Moravian Church, as well as 
 in the new field of Methodism. 
 
 Friendship was an impelling force in that Oxford re- 
 vival, as in other great revivals ; and it was because of 
 Charles Wesley's power of friendship, quite as truly as 
 because of John Wesley's genius for administration and 
 evangelism, that a religious movement had its beginning 
 then and there, with its possibilities of indefinite exten- 
 sion in time and space and numbers and spiritual power. 
 Methodism is indeed only one result of the friendships 
 which bound men together at Oxford under the lead of 
 one man who chose the world for his parish, and who 
 was resolved that every nook and corner of his parish" 
 should be evangelized. 
 
 Modern missions had their most notable beginning in 
 the sending out of Moravian missionaries from Herrnhut, 
 to the West Indies in 1732, and to Greenland in 1733. 
 And this movement had its primary origin in the school- 
 boy friendship, at Halle, of Count Zinzendorf and the 
 Baron von Watteville, which led them to covenant to- 
 gether for evangelistic effort in behalf of the heathen, and 
 to form a Christian brotherhood, with a view to such 
 effort, under the name Senfkom-Orden, "The Order of 
 the Grain of Mustard Seed." It was thirteen years after 
 the first forming of this order that the attention of one 
 of its leaders was called to the needs of the West India 
 
Impelling Religious Movements. 227 
 
 slaves in one direction, and of the Greenlanders in an- 
 other. Within a year or two more, two friends, under 
 the influence of this leader, were led to declare that they 
 would, if necessary, be sold into slavery in order to preach 
 Christ to the slaves in the West Indies ; and soon, with 
 three dollars apiece in their pockets, and a bundle on the 
 back of each as their only outfit, they were on their way, 
 afoot, for the capital of Denmark, six hundred miles 
 away, seeking a passage to the West Indies as mission- 
 aries of Christ. Denied a passage from Denmark, they 
 sought and found one from Holland. It was but six 
 months later that another party of Moravian missionary 
 friends was on its way to Greenland. And from that 
 beginning of friendship's missionary work to the present 
 day the Moravians have transcended all other bodies of 
 Christian believers in the missionary spirit and work. 
 
 Early in this nineteenth century a pregnant movement 
 in the direction of foreign missions from America, had its 
 potent impelling in a warm college friendship. Samuel J. 
 Mills, Jr., son of a Connecticut clergyman, was dedi- 
 cated, from childhood, by his godly mother, to the work 
 of Christian missions, — just then brought into new promi- 
 nence by the labors and appeals of William Carey, the 
 pioneer English missionary to India. A knowledge of 
 that dedication impressed young Mills with a sense of 
 the importance of the foreign missionary work ; but there 
 was still needed the quickening force of a personal friend- 
 ship to bring out of his impressions a purpose, a plan, and 
 ultimate action. Mills entered Williams College in 1806. 
 There he formed a close personal friendship with Gordon 
 Hall and James Richards. After a time, in the intimacy 
 
228 Impelling Religious Movements. 
 
 of this friendship, he told of the thought of his heart, and 
 was cheered by a sympathetic response from his friends. 
 From that time onward the three college friends talked 
 much together over the possibilities of missionary work 
 among the heathen ; and the idea gained and grew in 
 hearts that were opened toward one another, and Christ- 
 ward, in friendship. 
 
 The geography of Asia came into the college studies 
 of these friends. This turned the attention of Mills to 
 Asia as a missionary field, and he waited his opportunity 
 of laying it before his friends for their approval and co- 
 operation. "At a stated prayer-meeting, held at hours 
 when most students are engaged in sport or are doing 
 nothing," says Dr. Mark Hopkins, " this idea [of evan- 
 gelizing Asia] was presented [by young Mills], Driven 
 by an approaching thunder-storm from the grove where 
 the meeting had usually been held, they took shelter 
 behind a neighboring haystack, and there — in the lan- 
 guage of one who was present — ' Mills proposed to send 
 the gospel to that dark and heathen land, and said we 
 could do it if we would.' The subject was then dis- 
 cussed, and as the storm was passing away Mills said, 
 ' Come, let us make it a subject of prayer, under this 
 haystack, while the dark clouds are going and the clear 
 sky is coming.' So they prayed, and continued to pray 
 and consult together through that and the following 
 season. Then a society was formed, the object of which 
 was, in the language of its constitution, ' to effect in the 
 person of its members a mission to the heathen.' This 
 was the first foreign missionary society on this continent. 
 A similar society was soon formed at Andover, by Mills 
 
Impelling Religious Movements. 229 
 
 and those who went with him [to the Theological Semi- 
 nary there], and from that the proposition was made that 
 resulted in the formation of the American Board of Com- 
 missioners for Foreign Missions." 
 
 From this beginning there followed all the many de- 
 nominational missionary societies in this country, which, 
 together with the parent organization, have girdled the 
 world with a belt of light. Young Mills was largely 
 instrumental in securing the formation of the American 
 Bible Society and of the American Colonization Society ; 
 and other beneficent organizations followed these by the 
 score, all having their germ, as it were, in the college 
 friendship of Mills and Hall and Richards. Of these 
 three friends, Mills went to Africa, Hall to India, and 
 Richards to Ceylon. A marble monument marks the 
 site of the haystack where their college friendship culmi- 
 nated in that initial missionary society ; and wheresoever 
 by the agency of any of these societies the gospel of 
 Christ shall be preached in all the world, this result of 
 their friendship should be told for a memorial of them. 
 
 It were needless to continue the search along the cen- 
 turies for proofs of the impelling power of friendship in 
 great religious movements ; but illustrations in this line 
 would disclose themselves wherever the search was pur- 
 sued. In what are known as the Broad Church move- 
 ment and the Anglo-Catholic movement, having their 
 center in Oxford University during the second quarter 
 of this century, personal friendships were a factor of un- 
 mistakable importance. Back of these movements, the 
 friendship of Coleridge and Wordsworth would have to 
 be recognized as opening a new era in religious thought 
 
230 Impelling Religious Move7?tents. 
 
 in England. Then there would come into prominence 
 the friendships of such leaders or prompters as Whately, 
 Arnold, Milman, Thirhvall, Julius Charles Hare, Bunsen, 
 Maurice, Stanley, and Kingsley ; Rose, Keble, Newman, 
 Hurrell Froude, and Pusey. It may, indeed, be too 
 soon to say which of the friends in these groups severally 
 were the pre-eminent leaders, and which of them had 
 most impelling power in their lines of thought and feel- 
 ing; but it is not too soon to say that their friendships as 
 friendships were potent in giving direction and impetus 
 to the great movements in which they bore a part. 
 
 Because religion is the expression of man's profound- 
 est nature, and friendship is the holiest out-going of the 
 human heart, therefore a great religious movement is 
 sure to have as its leader a man whom friendship inspires 
 and impels. The head is never at its best unless swayed 
 by the heart ; and the heart is never swayed so power- 
 fully as when swayed by friendship. 
 
ADVANCING CIVIL LIBERTY. 
 
 INITIAL movements in the direction of civil 
 liberty have had their promptings in, or 
 have gained fresh force from, strong per- 
 sonal friendships. A reason for this is 
 found in the fact that no sentiment is 
 purer or stronger than that which impels a man to be 
 unselfishly devoted to the highest interests held before 
 him in the ideal of one who has his love and his rever- 
 ence ; and that when this sentiment is superadded to a 
 generous desire for the good of one's fellows, a man will 
 do or die with his friend in behalf of the liberties of all. 
 
 The Athenians ascribed their deliverance from regal 
 tyranny to the joint endeavors of the two friends, Har- 
 modius and Aristogiton. Hippias and Hipparchus, sons 
 of Pisistratus, held tyrannically the chief power in Athens, 
 in the sixth century before our era. Harmodius and 
 Aristogiton, devoted friends, were young Athenian citi- 
 zens. Harmodius being outraged by an insult to his 
 sister, on his account, from the tyrant Hippias, turned to 
 
 231 
 
232 Advancing Civil Liberty. 
 
 his friend Aristogiton for sympathy and assistance. A 
 wrong done to either of these friends was a wrong done 
 to both, and both were aroused to a purpose of vengeance. 
 On the occasion of the great feast of Panathenaea they 
 slew Hipparchus, intending also to slay Hippias. Har- 
 modius was instantly stricken down by the royal guards ; 
 and Aristogiton was taken and executed. This trag- 
 edy was a means of arousing the Athenians against the 
 tyranny of the reigning dynasty, and Hippias was soon 
 expelled from his country ; and it is said that he after- 
 wards perished at Marathon, while treacherously acting 
 as a guide to the Persians against his countrymen. " Har- 
 modius and Aristogiton were afterwards," says the his- 
 torian Grote, " commemorated as the winners and proto- 
 types of Athenian liberty. Statues were erected in their 
 honor, shortly after the final expulsion of the Pisistratides ; 
 immunity from taxes and public burdens was granted to 
 the descendants of their families ; and the [Athenian] 
 speaker who proposed the abolition of such immunities, 
 at a time when the number had been abusively multi- 
 plied, made his only special exception in favor of this 
 respected lineage." 
 
 The bronze statues of these two friends, made by 
 Antenor, and set up in the Agora of Athens, having been 
 carried away by Xerxes, new ones by Critias were erected 
 in their stead ; although the originals were afterwards 
 sent back to Athens by Alexander. It was of the first- 
 named statues that Antipho made mention when, in an- 
 swer to the tyrant Dionysius's question which was the 
 finest kind of brass, he replied, " That of which the statues 
 of Harmodius and Aristogiton are formed." An ancient 
 
Advancing Civil Liberty. 233 
 
 Greek song, ascribed to Alcasus, voices the sentiment 
 of the Athenians concerning these liberty -loving and 
 tyranny-hating friends, in the words : 
 
 " Bright shall your fame be through the ages, 
 Dearest Harmodius and Aristogiton ; 
 For ye twain slew the lordly despot, 
 And gave just laws again to Athens." 
 
 It is true that historians are not agreed in wholly 
 condemning the Athenian rulers whose overthrow was 
 wrought by these friends, or in approving the spirit of 
 these friends in their conspiracy against those rulers ; but 
 the fact remains that it was a personal friendship which 
 brought Harmodius and Aristogiton to conspire against 
 the Pisistratides, and that the overthrow of the Pisistra- 
 tides as a result of that conspiracy was the beginning of 
 better days for the liberty of Athens. Indeed, if it were 
 true, as some students of history would have us sup- 
 pose, that the Pisistratides were " the persons who in 
 good truth gave Athens her freedom, far more than Har- 
 modius and Aristogiton," it is worthy of note that Pisis- 
 tratus, the father of Hippias and Hipparchus, and the 
 founder of the dynasty bearing his name, came into power 
 originally, and won the Athenians to their renewed strug- 
 gle with the Megarians, through his intimate personal 
 friendship with Solon the Sage. So whether it were 
 through the action of Harmodius and Aristogiton, or of 
 Pisistratus and Solon, that the beginning of Athenian 
 liberties was made, in either case it received its impulse 
 from friendship. 
 
 Legend and history intermingle in the early days of 
 Rome, as of Greece ; and in both cases the story that 
 
234 Advancing Civil Liberty. 
 
 gained currency and credence gives a foremost place to 
 a personal friendship in bringing about the struggle that 
 advanced the liberties of the commonwealth. Those were 
 dark days for Rome, when Tarquin the Arrogant had 
 trampled on the rights of both patricians and plebeians, 
 and was ruthlessly swaying imperial power for the grati- 
 fying of his personal ambitions and hatreds. Then it was 
 that Tarquin's son Sextus blindly followed his lusts in 
 the treacherous and cowardly outrage on Lucretia the 
 wife of his kinsman Collatinus, madly confident that jus- 
 tice could have no power over a son of Rome's ruler. 
 And it seemed, at the time, as if Sextus might be right 
 in his daring reliance on the wrong. But Tarquinius 
 Collatinus had a friend, in his kinsman Lucius Junius 
 Brutus, who had been feigning idiocy in order to save 
 his life from the royal tyrant's hatred. To that friend 
 Collatinus turned in his hour of need, and the two friends 
 hasted together from the camp before Ardea, when the 
 husband was summoned by his wife to hear the terrible 
 story of her wrong, as she made ready to die by her own 
 hand. It was the sympathy of friend with friend that 
 made Brutus then rise up for the avenging of his friend's 
 great wrong, by the overthrow of the tyrant ruler whose 
 tyranny had made possible this wrong. And that out- 
 come of friendship brought new liberty to Rome. 
 
 Shakespeare, following the narrative of Livy, tells the 
 story of that scene by the bedside of the dead Lucretia, 
 when her husband and father vied with each other in 
 their despairing grief; and that husband's friend aroused 
 them both to vigorous action, and pledged them both to 
 this oath of vengeance : 
 
Advancing Civil Liberty. 235 
 
 " 'Now, by the Capitol that we adore, 
 And by this chaste blood so unjustly stained, 
 By heaven's fair sun, that breeds the fat earth's store, 
 By all our country's rights in Rome maintained, 
 And by chaste Lucrece' soul that late complained 
 Her wrongs to us, and by this bloody knife, 
 We will revenge the death of this true wife.' 
 
 " This said, he struck his hand upon his breast, 
 And kissed the fatal knife, to end his vow ; 
 And to his protestation urged the rest, 
 Who, wondering at him, did his words allow: 
 Then jointly to the ground their knees they bow, 
 And that deep vow, which Brutus made before, 
 He doth again repeat, and that they swore. 
 
 " When they had sworn to this advised doom, 
 They did conclude to bear dead Lucrece thence ; 
 To show her bleeding body thorough Rome, 
 And so to publish Tarquin's foul offence : 
 Which being done with speedy diligence, 
 The Romans plausibly did give consent 
 To Tarquin's everlasting banishment." 
 
 And on the ruins of the overthrown monarchy there 
 arose the fabric of Rome's republic. Tarquinius Colla- 
 tinus and Lucius Junius Brutus, the two friends who had 
 brought about this change, were fittingly made the first 
 consuls, or praetors, of the new government. When, 
 finally, Brutus fell in a struggle with the deposed house 
 of Tarquin, the matrons of Rome wore mourning for him 
 for a twelvemonth ; a statue was erected in his honor ; and 
 he was called the Avenger of Woman's Honor, because 
 of what he had done with and for his friend, in the time 
 of that friend's extremity. 
 
 English history gives similar testimony to that of 
 
236 Advancing Civil Liberty. 
 
 Greece and Rome, in exhibit of the power of friendship 
 at the turning-point of conflicts for civil liberty. John 
 Hampden stands out as a prominent leader in the earlier 
 struggles for English constitutional liberty. By his wise 
 and courageous firmness in resisting the aggressions of 
 Charles I. on the rights of Parliament, and the king's 
 arbitrary tax-levies on the people, Hampden "became 
 the turning-point of the course of the history of England." 
 And John Hampden was a leader and a reformer, as the 
 close personal friend of Sir John Eliot, and of John Pym. 
 It was what these three were to each other as friends, 
 which enabled them to be what they were, as patriots, to 
 the English nation. Hampden was not twenty-seven 
 when he took his seat in the Parliament of 1621, "and 
 became the friend of Eliot and of Pym ; " the former of 
 whom was then twenty-eight, and the latter thirty-six. 
 The intimacy of these friends became a shaping power in 
 the career of each and all of them, and in turn a shaping 
 power in the course of their country and of the world. 
 " Eliot and Pym," says a recent historian, " formulated 
 the grievances against absolutism, a contemplation of 
 which led to the revolution that established Anglican 
 liberty on its present basis." Of these two friends of 
 Hampden, Hallam characterizes Eliot as " the most illus- 
 trious confessor in the cause of liberty whom that time 
 produced; " and Green affirms that "the earlier struggle 
 for parliamentary liberty centers in the figure of Sir John 
 Eliot." Forster, on the other hand, calls John Pym " the 
 first great popular organizer in English politics." Clar- 
 endon thinks that Pym was, for a time, " the most popu- 
 lar man, and the most able to do hurt that hath lived 
 
Advancing Civil Liberty. 237 
 
 at any time." And Green is sure that, when both Eliot 
 and Hampden had fallen, Pym remained " the greatest, 
 as he was the first, of parliamentary leaders ; " and that, 
 when he was dead, his already formed plans for the future 
 were carried out by Cromwell and his army. 
 
 Yet, between Eliot the earlier leader, and Pym the later 
 one, Hampden is conspicuous above both of his friends. 
 " In the earlier days of his parliamentary career," says 
 Gardiner, " he was content to be overshadowed by Eliot, 
 as in his later days he was content to be overshadowed by 
 Pym, and to be commanded by Essex. Yet it is Hamp- 
 den, and not Eliot or Pym, who lives in the popular 
 imagination as the central figure of the English revolu- 
 tion in its earlier stages. It is Hampden whose statue, 
 rather than that of Eliot or Pym, has been selected to 
 take its place in St. Stephen's Hall, as the noblest type 
 of the parliamentary opposition, as Falkland's has been 
 selected as the noblest type of parliamentary royalists." 
 Macaulay sums up the claims of Hampden to the place 
 of pre-eminence in his day. He cites Richard Baxter as 
 saying, that " Mr. John Hampden was one that friends 
 and enemies acknowledged to be most eminent for pru- 
 dence, piety, and peaceable counsels, having the most 
 universal praise of any gentleman that I remember of that 
 age." Macaulay also shows that when Eliot wrote, in his 
 prison, a treatise on government, he submitted it to " his 
 friend " Hampden, by whom it was kindly criticised and 
 revised as by a master; that when, after Eliot's death, 
 Pym and Hampden were leaders together in Parliament, 
 " by the universal consent of friends and enemies, the first 
 place belonged to Hampden;" that Hampden "alone had 
 
238 Advancing Civil Liberty. 
 
 discovered [in ' his kinsman Oliver Cromwell, over whom 
 he possessed great influence '], under an exterior appear- 
 ance of coarseness and extravagance, those great and 
 commanding talents which were afterwards the admira- 
 tion and the dread of Europe ; " and finally, that " in 
 Hampden, and in Hampden alone, were united all the 
 qualities which, at such a crisis, were necessary to save 
 the state ; — the valor and energy of Cromwell, the dis- 
 cernment and eloquence of Vane, the humanity and 
 moderation of Manchester, the stern integrity of Hale, 
 the ardent public spirit of Sydney ; . . . the sobriety, the 
 self-command, the perfect soundness of judgment, the 
 perfect rectitude of intention, to which the history of 
 revolutions furnishes no parallel, or furnishes a parallel 
 in Washington alone." 
 
 And this leader of leaders in that crisis-time of English 
 history swayed and was swayed by his intimate friend- 
 ships. It is not merely that Hampden was a close coun- 
 selor with his chief co-workers, but that he was a friend, 
 in affectionate personal relations, first with Eliot, after- 
 wards with Pym, and for a time, meanwhile, with both. 
 Macaulay points out, that while Eliot was writing from 
 his prison, to give his views of government to Hampden, 
 Hampden was caring, in tenderness, for the two sons 
 of Eliot, as if they had been his own ; moreover, that, 
 after the death of Eliot, Hampden " lived in habits of 
 the closest intimacy," with Pym. Again, Green says of 
 Hampden, at the opening of the second stage of the great 
 governmental conflict : " He had been the bosom-friend 
 of Eliot, till the victim of the king's resentment lay dead 
 in the Tower. He was now the bosom-friend of Pym." 
 
Advancing Civil Liberty. 239 
 
 And the influence of those two bosom-friendships has 
 been a factor in the wisest movements for the promotion 
 of true civil liberty in the last two centuries and a half; 
 and all mankind has reason to thank God for them 
 to-day. 
 
 Among the historic conflicts for civil liberty, that of 
 the American people stands out in a unique pre-eminence, 
 not by its severity and magnitude as a conflict, but in its 
 successful issue in the founding of a new nationality on 
 the basis of principles of justice and equity that stand 
 the test of time, winning and holding the admiration of the 
 world. In its permanent results rather than its current 
 contests, this struggle has its prime importance on the 
 pages of human history ; and its central characters are 
 those who did most for its ultimate success, apart from 
 the measure of their share in its initiating. George 
 Washington and Alexander Hamilton stand out all by 
 themselves in their greatness, as chief actors in that strug- 
 gle for liberty which culminated in the fully established 
 government of the United States of America. Each of 
 these men was more of a power in this struggle than any 
 one else except the other ; and each of them was enabled 
 to be what he was and to do what he did in this struggle, 
 through his relations of friendship with the other. On 
 this point the verdict of history is explicit, as every careful 
 student will have reason to perceive. 
 
 Lord Brougham characterizes Washington as " the 
 greatest man of our own or any age." Earl Russell 
 says : " To George Washington alone in modern times 
 has it been given to accomplish a wonderful revolution, 
 and yet to remain to all future times the theme of a peo- 
 
240 Advancing Civil Liberty. 
 
 pie's gratitude and an example of virtuous and beneficent 
 power." Mr. Gladstone's testimony is : " Washington, 
 to my mind, is the purest figure in history." M. Guizot 
 sums up Washington's life-work in the declaration : " He 
 did the two greatest things which in politics man can 
 have the privilege of attempting. He maintained by 
 peace that independence of his country which he had 
 acquired by war. ... Of all great men he was the most 
 virtuous and the most fortunate. In this world God has 
 no higher favors to bestow." And these utterances are 
 the expression of the world's conviction concerning 
 Washington. 
 
 Of Alexander Hamilton, so acute and discerning an 
 observer of his fellows as Prince Talleyrand said, accord- 
 ing to the testimony of Mr. George Ticknor, "that he 
 had known nearly all the marked men of his time, but 
 he had never known one, on the whole, equal to him." 
 Professor Francis Lieber quotes the historian Niebuhr 
 as saying : " Alexander Hamilton was one of the most 
 powerful minds of modern times. He had resources 
 within him such as none of his contemporaries had." In 
 the opinion of M. Guizot, " Hamilton must be classed 
 among the men who have best known the vital principles 
 and fundamental conditions of a government." Said 
 Fisher Ames : " The name of Hamilton would have 
 honored Greece in the age of Aristides." Justice Story 
 said of him : " I have deemed him a giant among his 
 contemporaries, of whom it might truly be said, ' Toto 
 vertice supra est! " Looking back over the pages of 
 history, Charles Francis Adams says of Hamilton : 
 " Among all the remarkable men of the Revolution, we 
 
Advancing Civil Liberty, 241 
 
 know of no one who, for the attributes which usually 
 mark genius, was more distinguished." And the historian 
 Hildreth, passing upon the death of Hamilton, pronounces 
 it " a loss second only to that of Washington ; " adding, 
 in a comparison of these two great men : " Hamilton 
 possessed the same rare and lofty qualities, the same just 
 balance of soul, with less, indeed, of Washington's severe 
 simplicity and awe-inspiring presence, but with more of 
 warmth, variety, ornament, and grace. If the Doric in 
 architecture may be taken as the symbol of Washington's 
 character, Hamilton's belonged to the same grand style 
 as developed in the Corinthian — if less impressive, more 
 winning." Of no other associate of Washington are such 
 words spoken by such judges. 
 
 And that it was the friendship of these two men which 
 secured to their common country, and to the race, those 
 blessings of a good government which they severally per- 
 ceived and together worked for, is as patent as that each 
 of them had no peer but the other, in the struggle in 
 which they contended side by side, and that each was 
 in a peculiar sense the other's complement and balance in 
 the progress and issues of that struggle. Washington and 
 Hamilton were fitted to be friends ; they were friends ; 
 and they were mutually helpful, and potently useful, in 
 and through their friendship. Hamilton was enough 
 younger than Washington to have been his son. It was 
 while Hamilton was yet in his teens that the attention 
 of the new commander-in-chief of the army was called 
 to his ability and efficiency as a young artillery officer, 
 first by the veteran General Greene, and afterwards by 
 personal observation. An interview with the young 
 
 16 
 
242 Advancing Civil Liberty. 
 
 officer seemed to win to him Washington's sincere regard ; 
 for Hamilton was always remarkable for the measure of 
 personal attachment that his words and ways secured to 
 him. Washington speedily proffered him an appoint- 
 ment on his staff. This was not an attractive position to 
 Hamilton, as he preferred an independent command ; but 
 as his biographer, John T. Morse, expresses it, " Hamilton 
 entertained such sentiments of respect and affection for 
 his chief, that he could not easily determine to refuse 
 the request, preferred with no small degree of warmth 
 and earnestness." Hence, when just turned of twenty, 
 Hamilton was appointed a personal aide of Washington, 
 with the rank of lieutenant-colonel ; Washington being 
 then forty-five. 
 
 The close personal relations thus formed between 
 Washington and Hamilton became closer and closer. 
 The spirit and ability of the young man won the con- 
 fidence and admiration of his superior. Hamilton be- 
 came the confidential secretary, as well as the favored 
 aide, of the commander-in-chief. " His principal occu- 
 pation was in the conduct: of Washington's immense cor- 
 respondence," involving the treatment of questions of 
 great importance, and of yet greater delicacy; and he 
 was soon "the depositary of the most secret thoughts of 
 his chief, and the organ of their promulgation.". Wash- 
 ington deserves all credit for his pre-eminent part in 
 directing and using this service so effectively ; and it was 
 because he here loved and trusted one who was so worthy 
 and so capable, that so few mistakes were made in this 
 portion of his career. Henry Cabot Lodge sums up the 
 case for Hamilton, when he says for him : " As his 
 
Advancing Civil Liberty. 243 
 
 enthusiastic comrade, the gallant Laurens, said, he cer- 
 tainly held the pen of Junius in the American army; and 
 to that gifted pen, employed as freely in another's service 
 as in his own, and to the versatile and original mind of 
 its possessor, Washington owed much, and gave every 
 proof that he appreciated the debt." 
 
 j Again and again Hamilton was sent by Washington on 
 some special mission of peculiar importance and delicacy; 
 and his a6lion always justified the wisdom and the con- 
 fidence that had selected him. Meanwhile his abounding 
 and unfailing cheerfulness, in times of greatest general 
 depression, was a source of stimulus and encouragement 
 to the sore-pressed and sadly beset commander-in-chief. 
 Moreover, young Hamilton was ever looking forward 
 with the eye of a prophet, and with the spirit of a born 
 leader, to the possibilities and needs of the future; and 
 there can be little doubt that the conferences of Wash- 
 ington and Hamilton, during this period of their early inti- 
 macy, did much to shape the opinions and action of both 
 in the subsequent days of the young Republic. Neither 
 friend could have done what he did for his country, 
 without the friendship and help of the other. | Judge 
 Shea, writing in the latest edition of the Encyclopaedia 
 Britannica, says emphatically : " The first suggestion 
 toward the establishment of an adequate and permanent 
 government [for the American colonies] came, as it is 
 now conceded, from Hamilton. It was contained in a 
 letter written by him, September 3, 1780 [while he was 
 still an aide of Washington], to James Duane, a delegate 
 from New York to the Congress at Philadelphia." After 
 mentioning a second letter written a few months later, by 
 
244 Advancing Civil Liberty. 
 
 Hamilton, Judge Shea adds: "These letters are indeed 
 the principia of the American government in its organi- 
 zation and administration." 
 
 If, indeed, the friendship of Washington and Hamilton 
 had gone no farther than this, it would be evident that 
 America owes much for all time to the suggestion's and 
 incitements of that friendship. But, fortunately, it did not 
 stop here. Washington loved Hamilton, perhaps more 
 than Hamilton loved Washington; and Washington was 
 faithful as a friend even when Hamilton was unduly 
 sensitive to reproof, and resigned from the staff of the 
 Commander-in-chief, after four years of important service 
 there. Lafayette, writing to Hamilton of the estimate 
 in which Washington held him, said : " I know the 
 General's friendship and gratitude toward you, my dear 
 Hamilton ; both are greater than you perhaps imagine." 
 And Washington Irving, in narrating the circumstances 
 of the retirement of Hamilton from the staff of Wash- 
 ington, says of the latter's continued attachment to his 
 over-sensitive young friend: "The friendship between 
 these illustrious men was destined to survive the Revo- 
 lution, and to signalize itself through many eventful 
 years, and stands recorded in the correspondence [of 
 Washington] almost at the last moment of his life." 
 
 Hamilton remained in the army until after the sur- 
 render of Cornwallis at Yorktown. Later, he studied law 
 and entered on its practice in New York. He was elected 
 to Congress from New York ; and again he was a delegate 
 to the convention that framed the Constitution of the 
 United States. Meanwhile, he was doing, by pen and 
 voice, a work of preparation for the new government 
 
Advancing Civil Liberty. 245 
 
 such as no one else could have done ; and in all his 
 labors he was in pleasant relations and co-work with 
 Washington. Guizot says of this period of Hamilton's 
 labors : " There is not in the Constitution of the United 
 States an element of order, of force, or of duration, which 
 he has not powerfully contributed to introduce into it, 
 and caused to predominate." And it is now admitted by 
 statesmen of Europe as well as of America, that Hamil- 
 ton's writings in elucidation of the principles of federal 
 government stand at the head of authorities in that 
 sphere. After a while, the Constitution of the United 
 States was completed and confirmed, and the government 
 under it was inaugurated with George Washington as 
 its first president. Then, again, Washington called his 
 friend Hamilton to his aid, and proved his wisdom in so 
 doing. Nominally Hamilton was Secretary of the 
 Treasury. In reality he was the organizer and inspirer 
 of the new government. In his immediate sphere his 
 work was marvelous. Daniel Webster says of him in 
 this position : " He smote the rock of the national re- 
 sources, and abundant streams of revenue gushed forth. 
 He touched the dead corpse of the Public Credit, and it 
 sprang upon its feet. The fabled birth of Minerva from 
 the brain of Jove was hardly more perfect than the 
 financial system of the United States as it burst forth 
 from the conception of Alexander Hamilton." 
 
 In our foreign policy, as in our domestic, the views of 
 Hamilton had such weight with Washington that it came 
 to be a charge against the President, that he was unduly 
 swayed by the opinions of his friend, the Secretary of 
 the Treasury. More than once it was specifically asserted, 
 
246 Advancing Civil Liberty. 
 
 by the critics of the first Administration, that " the fame 
 of Washington was more indebted to Mr. Hamilton than 
 to any intrinsic merit of his own." Thomas Jefferson, 
 the Secretary of State, after vainly opposing Hamilton in 
 the councils of the Cabinet, resigned his position, rather 
 than remain a subordinate figure in it. And the admin- 
 istration of George Washington was so largely a success, 
 in the troublous times of its beginning, because Wash- 
 ington was what he was, and Hamilton was what he was, 
 and Washington and Hamilton were friends. J Henry 
 Cabot Lodge, as a biographer of Washington, empha- 
 sizes the fac~t that the Cabinet relations of Hamilton with 
 the President were those of friendship quite as surely as 
 of politics. "Washington was not much given to pro- 
 fessions of friendship," he says. " But it is a mistake to 
 suppose that ... he was . . . without friends. In war 
 and politics . . . the two men who were nearest to him 
 were Hamilton and Knox, and his diary shows that when 
 he was President he consulted with them nearly every 
 day, apart from the regular Cabinet meetings. They were 
 the two advisers who were friends as well as secretaries, 
 and who followed and sustained him as a matter of 
 affecliion as much as politics." 
 
 As to the relative importance to the country of these 
 two friendships, there is no room for serious question. It 
 was not until Hamilton felt that Washington could spare 
 him from the Cabinet that he also retired from that posi- 
 tion ; and even then he was ever ready at the call of his 
 friend for any special service, and he had frequent occa- 
 sion to respond accordingly. " Continually did Washing- 
 ton consult him, and cause the secretaries to consult him 
 
Advancing Civil Liberty. 247 
 
 in all matters of difficulty," says Hamilton's biographer, 
 Morse; [referring to the period after Hamilton's retiring 
 from the Cabinet: "Whenever he was hard pushed for 
 advice or assistance, he turned to Hamilton as to a friend 
 in whose ability and kindliness he could fully trust; and 
 never did Hamilton hesitate to put aside his own private 
 affairs and devote his time to the service of Washington." 
 When at last Washington decided to retire permanently 
 from public life, he sought the assistance of Hamilton in 
 the preparation of his Farewell Address; and that im- 
 mortal paper has greater force and greater finish from the 
 work done upon it by Alexander Hamilton. The new 
 government was now in good working order, and the long 
 struggle for its establishment in which these two friends 
 had battled and endured side by side was practically at 
 an end. Two years after this, however, the prospect of 
 a war with France led to the formation of a provisional 
 army with Washington at its head as lieutenant-general; 
 and in accepting this appointment Washington nominated 
 his friend Hamilton as first on the list of major-generals. 
 President Adams preferred to give this position to Gen- 
 eral Knox, who had been the senior of Hamilton in 
 Revolutionary service; but Washington pivoted his own 
 continuance in office on the appointment of Hamilton, 
 who was kept at the head of the list accordingly. This 
 was the close of Washington's public career. ] It was but 
 a brief season before he lay down to die, leaving as a 
 precious legacy to his country and to the world the 
 memory, the influence, and the practical results of his 
 friendship and cowork, for more than twenty-two years, 
 with Alexander Hamilton. 
 
248 Advancing Civil Liberty. 
 
 Whether or not the French Revolution be deemed a suc- 
 cess as a movement in the direction of civil liberty, there 
 can be no question that it was a terrible struggle in that 
 direction; hence it is a movement to be looked at as 
 illustrative of the sway of friendship in the sphere of such 
 a struggle. " It was not only a period of destruction, but 
 a period of construction," says one of its latest historians. 
 " Nearly every expedient, whether socialistic or purely 
 democratic, which has been proposed, of recent years, for 
 benefiting the condition of the people, was tried between 
 1789 and 1799; and, if history has any value at all, it is 
 this period, which ought to be examined before any 
 other" — for lessons in the realm of civil liberty. A 
 personal friendship which was a power in the French 
 Revolution was the friendship of Camille Desmoulins 
 with Georges Jacques Danton. One of these friends was 
 the beginner of that revolution, the other was for a time 
 its central figure. Together the two friends were leaders 
 and shapers of the best thought and purposes of its 
 stormiest periods ; and the death of the two friends, side 
 by side, on the guillotine, was the end of its brightest 
 hope as a movement for human welfare. 
 
 On the 1 2th of July, 1789, young Camille sprang upon 
 a table at one of the cafes of the Palais Royal, and 
 announced to the listening crowd of restless idlers the 
 dismissal by the king of M. Necker as prime minister, 
 calling that act " the tocsin of the St. Bartholomew of the 
 patriots," and sounding the cry, " To arms ! To arms!" 
 It is admitted that "this scene was the beginning of the 
 actual events of the Revolution." Two days later the 
 Bastile was stormed, and the era of violence was fairly 
 
Advancing Civil Liberty. 249 
 
 open. Camille was the pamphleteer, the editor, the 
 popular voicer of the period. There was reason in the 
 recognition of him as the "Attorney-General of the Lamp- 
 post;" yet he was more than a mere inciter to vigorous 
 action; he was a thinker with a purpose in his thinking. 
 Lord Brougham says of him : " The merit of Camille rises 
 very much above any literary fame which writers can 
 earn, or the public voice can bestow. He appears ever 
 [after the Revolution had begun] to have been a friend 
 to milder measures than suited the tastes of the times." 
 And it has been said that his latest work, in the Vieux 
 Cordelier \ was "the noblest expression of revolutionary 
 thought." At the beginning of his revolutionary career, 
 Camille was the friend of Robespierre, who had been his 
 fellow-student at the College of Louis the Grand in Paris; 
 and the two friends were workers together in the Jacobin 
 Club. But Camille was more of a man, a truer man, 
 with nobler instincts, than Robespierre; and it was not 
 long before Camille formed a worthier friendship with 
 Danton; and from the beginning of their acquaintance 
 until their death together, Camille and Danton were de- 
 voted friends. " If any man," says Brougham, " can 
 more than another be termed the author of the French 
 Revolution, it is Danton ; " and Guizot suggests that 
 "the indomitable, inexhaustible genius of the Revolution 
 resided in that unequal nature " of his. Danton was 
 alike admired by the populace and feared by the strong 
 thinkers of his day. He was called " the Mirabeau of 
 the sans cidottes" a "Titan," and "Jove the Thunderer." 
 And Danton has been rightly called the "inspirer" of 
 Camille. 
 
250 Advancing Civil Liberty. 
 
 When Danton was made Minister of Justice, Camille 
 was made his secretary-general. Thenceforward the two 
 friends were as one, in their thinking and doing. To- 
 gether they voted in the Assembly for the death of the 
 king. When Danton was at the head of the Triumvirate 
 in the Reign of Terror, Camille was his mouthpiece and 
 advocate in all efforts at shaping public sentiment or 
 directing public thought. When Robespierre would be 
 rid of Danton he must be rid of Camille as well ; for the 
 two were one, and either was the other. So it was that 
 they were sent together to the scaffold, on April 5, 1794, 
 to die together as friends ; and that " with them died also 
 the hope of the Revolution." Nor was it merely a co- 
 incidence that these two men were in political affiliation 
 in their revolutionary career. They were friends to the 
 last. Guizot records that when they went to execution 
 Danton "wished to embrace Camille Desmoulins at the 
 foot of the scaffold, but the executioner separated them. 
 'Wretch,' said he, 'you will not hinder our heads from 
 kissing in the basket presently.' " 
 
 These representative illustrations from the course of 
 Greek and Roman and English and French and Ameri- 
 can peoples, in their contests for liberty, are sufficient to 
 indicate the prevailing power of this sentiment in this 
 field of human endeavor. Added research would supply 
 added proof in the same direction. 
 
AFFECTING PHILOSOPHIC THOUGHT. 
 
 [T might, at first thought, seem that calm 
 philosophy would be less likely than any 
 form of practical action to exhibit the 
 influence of personal friendship; but when 
 we consider that philosophy is human 
 thinking concerning the relations of things, we can see 
 that the spirit of the individual thinker will naturally 
 affect the manner of his thinking ; and that, therefore, 
 philosophers are liable to feel the sway, in all their rea- 
 sonings, of the most potent of human sentiments. As a 
 matter of fact it is found that philosophies, ancient and 
 modern, have given large prominence to the element of 
 friendship; and that the authors of those philosophies 
 have been peculiarly open to its immediate influence. 
 
 Tradition assigns to the Greek Pythagoras, in the sixth 
 century before our era, the claim of being the first to call 
 himself a philosopher, or "lover of wisdom." We know 
 but little of the personal history, or even of the specific 
 teachings, of Pythagoras; but the numerous stories con- 
 
 251 
 
252 AffeEling Philosophic Thought. 
 
 cerning his influence over his contemporaries go to show 
 that he was a man who loved and was loved. And the 
 one saying of his that has been preserved to us in classic 
 records, is his reference to "a friend " as "the half of one's 
 soul." Out of the choicest of his followers, Pythagoras 
 is said to have formed a select brotherhood, or society of 
 friends whom he drew close to himself in the privileges 
 of confidence and affection ; and within this sacred circle 
 of sworn friends there were inner circles, one within 
 another, until the innermost was reached by those nearest 
 and dearest to himself. 
 
 In the brief writings ascribed to Pythagoras, under the 
 name of "Golden Words," probably composed by one 
 of his disciples as embodying the great master's more 
 important teachings, there is an appeal to all to choose 
 wisely in friendship; and this appeal immediately follows 
 the injunction to duties that look God-ward, as if friend- 
 ship were the highest duty in purely human relations. 
 And a modern historian of classic times, summing up the 
 influences of Pythagorean philosophy, says : "As regards 
 the fruits of this system of training or belief, it is inter- 
 esting to remark, that wherever w T e have notices of dis- 
 tinguished Pythagoreans, we usually hear of them as men 
 of great uprightness, conscientiousness, and self-restraint, 
 and as capable of devoted and enduring friendship." Da- 
 mon and Pythias were representative Pythagoreans, and 
 their undying friendship seems to have been in the line 
 of the teachings of this first of the Greek philosophers. 
 
 Confucius was a contemporary of Pythagoras, in that 
 wonderful sixth century before our era. While his 
 philosophy was mainly limited to the principles that 
 
Affec~iing Philosophic Thought. 253 
 
 should govern men in their development of personal 
 character, and in their purely social relations, it had in it 
 enough that was of permanent value to make its impress 
 on, and to hold its power over, one-third of the human 
 race for now twenty -four centuries; and friendship was 
 a permanent element in the philosophy of Confucius. 
 It is said that when Tze-kung once asked the sage "if 
 there were any one word which would serve as a rule 
 of practice for all one's life," Confucius replied " Yes," and 
 then named the word, or composite character, shu, mean- 
 ing literally "as heart." This he explained by showing 
 that we were to look out upon others in that sympathy 
 with them, and that regard for them, which our hearts 
 would prompt us to have for ourselves. An unselfish 
 affection, which is the very essence of friendship, Con- 
 fucius made the active principle of his system of social 
 ethics. The more ancient Chinese classics which were 
 studied by Confucius, made the cultivation of friendship 
 a means of spiritual attainment; and the most eminent 
 followers of Confucius named friendship as the first of 
 social relations. Throughout the writings of Confucius 
 the influence on himself of his personal friendships is 
 plainly disclosed ; and he explicitly declared that his 
 ideal in that direction was beyond his attainment. 
 
 After Pythagoras there came Socrates and Plato as new 
 beginners in the realm of speculative philosophy, whose 
 influence has been on all the ages since ; and in the lives 
 and teachings of both these philosophers friendship bore 
 an important part. Socrates was dependent, from the 
 beginning, on the help of a devoted friend in securing the 
 possibility and means of the best intellectual training that 
 
254 A ff effing Philosophic Thought. 
 
 Athens could then afford. Socrates was the son of a 
 sculptor, and he was trained to his father's art as a means 
 of support. But Crito of Athens, a young friend of Soc- 
 rates, had large wealth, and he supplied both books and 
 teachers for his friend, so that he could become a student 
 of philosophy; and then he studied with him and under 
 him, while remaining true as his friend. This friendship 
 of Crito for Socrates was unbroken to the last. When 
 Socrates was condemned to death, Crito was one of his 
 bondsmen, and he sought the privilege of securing his 
 escape by the use of his large wealth. When Socrates 
 refused to avail himself of this proffer, Crito remained 
 with him in affectionate converse during the last hours 
 of the philosopher's life ; and finally he who had helped 
 to open the eyes of Socrates to the light of truth, lov- 
 ingly closed those eyes to the light of earth. The influ- 
 ence of this friendship of Crito is seen in all the thought 
 of Socrates. Its value in his eyes is indicated when he 
 declares to Lysis : " I have a passion for friends. . . . 
 Yea, by the dog of Egypt, I should greatly prefer a real 
 friend to all the gold of Darius, or even to Darius him- 
 self. I am such a lover of friends as that." And he 
 discloses his understanding of the scope of his friend's 
 friendship for him, when he says to Menexenus and 
 Lysis, of their relative wealth : " Friends have all things 
 in common ; so that one of you can be no richer than 
 the other, if you say truly that you are friends." And 
 in all the searchings of the great philosopher after truth 
 absolute, hardly any question has larger prominence than 
 the nature and possibilities of friendship. 
 
 Plato, like Socrates, was largely indebted to friendship, 
 
Affecting Philosophic Thought. 255 
 
 and largely influenced by it. Among the stories that 
 gained credence concerning Plato's life-course is one, 
 deemed probable by Grote and Ueberweg and Erdmann, 
 that tells of his visit to Syracuse with his friend Dion, 
 and of the bearing of this journey on all his future. Of- 
 fending the tyrant Dionysius by his plain speaking, Plato 
 was sold as a slave by the tyrant's order; and his mission 
 as a philosopher would have ended abruptly had it not 
 been for the interference of his friend Anniceris, the 
 Cyrenian, who gave of his wealth to ransom his friend. 
 And, as the story goes, when, subsequently, other friends 
 of Plato would have refunded to Anniceris his outlay on 
 this account, Anniceris refused to accept the payment, 
 and the money raised for his reimbursement was devoted 
 to the purchase of grounds for the Academy at Athens. 
 So it came to pass, according to this story, that this 
 world-center of philosophic teaching was itself a monu- 
 ment and memorial of a personal friendship. Certain it 
 is that unselfish friendship had such prominence in the 
 mind of Plato, as a main factor in his philosophy, that it 
 has been characterized, in all the ages since, as " Platonic 
 love ; " a love that is noblest and purest and most God- 
 like among human sentiments. To separate friendship 
 from the teachings of Plato would be to destroy the 
 integrity and life of Platonism. 
 
 But in addition to all that we know of the influence of 
 personal friendship on Socrates and Plato individually, 
 we find that the friendship of Plato and Socrates was the 
 main cause of the power of each and both in the world's 
 philosophy. What should we have known of Socrates 
 as a philosopher, had not Plato been his friend ? What 
 
256 Affefling Philosophic Thought. 
 
 would Plato have done without that material which he 
 gathered for use through his friendship with Socrates ? 
 Emerson brings out this truth when he says : " Socrates 
 and Plato are the double star, which the most powerful 
 instruments will not entirely separate. ... It was a rare 
 fortune that this yEsop of the mob and this robed scholar 
 should meet, to make each other immortal in their 
 mutual faculty. The strange synthesis in the character 
 of Socrates capped the synthesis in the mind of Plato. 
 Moreover, by this means he was able, in the direct way, 
 and without envy, to avail himself of the wit and weight 
 of Socrates, to which unquestionably his own debt was 
 great ; and these derived their principal advantage from 
 the perfect art of Plato." The fountain of philosophy 
 at Athens sent out its waters of truth into all the world 
 through its twin streams of Socratic and Platonic wis- 
 dom, gaining their force and flow in the friendship of 
 those great teachers, who had learned from the friend- 
 ship of others how to be friends to each other. 
 
 Greater even than Socrates or Plato in intellectual 
 power, and more influential in the realm of systematic 
 philosophy, stands Aristotle, the greater pupil of the great 
 master of the Academy ; and in the life and thought of 
 Aristotle, friendship is again an important factor. While 
 yet a lad, Aristotle was an attached friend of the young 
 prince who subsequently became Philip of Macedon ; 
 Aristotle's father being the favorite physician of Philip's 
 father, king Amyntas II. This friendship had its shaping 
 influence on the career of Aristotle. After the early death 
 of his father and mother, young Aristotle was cared for 
 and educated by Proxenus of Atarneus in Mysia, a de- 
 
Affecting Philosophic Thought. 257 
 
 voted friend of his father ; and it was as a result of this 
 legacy of friendship that Aristotle came to be a pupil, 
 and so to become a friend, of Plato at Athens. Still later 
 Aristotle won the friendship of Hermias, dynast of Atar- 
 neus, the home of his father's friend; and this friend- 
 ship was a life treasure to him. By means of it he was 
 aided in his studies and prompted in his thinking. And 
 when Hermias was killed by the Persians, Aristotle gave 
 expression to his ardent love for him in a poem that has 
 survived until the present ; and he caused a statue to be 
 erected to his memory at Delphi. His love for Hermias, 
 Aristotle seems to have transferred to the adoptive daugh- 
 ter of his friend, whom he had married ; and he appeared 
 to love her with the love of friendship in addition to con- 
 jugal love. Long years after her death he directed by his 
 will that her ashes should be placed by his own in his 
 tomb. Because of Philip's friendship for Aristotle he com- 
 mitted to his care the instruction of his son Alexander, 
 and Alexander became the friend as well as the pupil of 
 the philosopher. It was by the princely aid of Alexander 
 that Aristotle was enabled to pursue his investigations 
 in the realm of nature to an unparalleled extent, and to 
 gather his wonderful collection of specimens for purposes 
 of comparative study. Friendship is a theme of themes 
 in the teachings of Aristotle ; and in the world's liter- 
 ature, to-day, there is hardly a truer exhibit of the nature 
 and scope of friendship than in his essay on that tran- 
 scendent virtue. Nor can any one doubt that Aristotle 
 made so much of friendship because friendship was so 
 much to Aristotle. 
 
 After the days of Socrates and Plato there came a sharp 
 
 17 
 
258 Affecting Philosophic Thought. 
 
 division in Greek philosophy, separating the Epicureans 
 from the Stoics ; and it is a noteworthy fact that, widely 
 as these two schools of thinking differed in other respects, 
 they were agreed in recognizing the surpassing impor- 
 tance of friendship. The Stoics held that the supreme 
 end of life, or the highest good, is virtue ; while the Epi- 
 cureans held that the highest good is defined as happi- 
 ness, or enjoyment. But both were agreed that friend- 
 ship was desirable ; the one school claiming that its 
 cultivation was a duty, and the other that it was in itself 
 a good. Zeno, the chief of the Stoics, taught that man 
 exists for society rather than for himself; hence that 
 unselfish friendship is the truest exhibit of personal vir- 
 tue. Epicurus, on the other hand, taught that a man 
 ought to seek personal advantage and enjoyment by 
 every means in his power ; and, holding this view of life, 
 he is reported by Cicero as claiming " that, of all things 
 which philosophy brings together for the happy life, noth- 
 ing is greater than friendship, nothing more enriching, 
 nothing more delightful." Diogenes Laertius says that 
 Epicurus " had so many friends that even whole cities 
 could not contain them." Among the closest and most 
 influential friends of Epicurus stood the poet Menander. 
 Alike in the realm of abstract truth and in the realm of 
 practical utility, friendship had a foremost place in the 
 philosophies of ancient Greece — and beyond. 
 
 As with ancient philosophy, so with modern, friend- 
 ship has been a potent factor in its shaping and outbring- 
 ing. It were needless to follow down the centuries for 
 detailed proof of this proposition at every period ; but 
 it suffices to pass from the beginnings of ancient specula- 
 
Affecling Philosophic Thought. 259 
 
 tive philosophy to the beginnings of the more modern 
 thinking in this realm. " Modern philosophy rigorously 
 defined," says Lewes, " commences with Bacon and 
 Descartes;" and although eighteen centuries intervened 
 between their Greek prototypes and these founders of 
 new schools of systematic speculation, human nature is 
 found much the same in these later days as in the earlier, 
 and friendship is as influential now as then. 
 
 Francis Bacon is known as " the Father of Experi- 
 mental Philosophy." He first brought into due promi- 
 nence in the world's thinking the place and method 
 of inductive reasoning as a basis of philosophic study. 
 And the record of Bacon's life-course shows that he 
 owed much to friendship for the opportunities of investi- 
 gation in the line of his special researches, and for the 
 quickening of his thought in the materials gathered by 
 him. Left in a dependent state, by the death of his 
 father, while only eighteen years old, with the disadvan- 
 tage of expensive tastes in a prominent social position, 
 and without the means of maintaining himself creditably 
 in such a sphere, Bacon had need of help in order to pur- 
 sue the studies for which his genius and inclinations pre- 
 eminently fitted him. In this emergency Bacon was 
 befriended by the warm-hearted, generous, and brilliant 
 young Earl of Essex, who was a few years his junior, 
 and who became devotedly attached to him. With all 
 the faults of this unfortunate peer there was a noble 
 side to his nature, and that side was always turned 
 toward Bacon. Dean Church says of Essex, appreci- 
 atively : " He began life with great gifts and noble ends; 
 he was a serious, modest, and large-minded student both 
 
260 Affecting Philosophic Thought. 
 
 of books and things, and he turned his studies to full 
 account. He had imagination and love of enterprise, 
 which gave him an insight into Bacon's ideas such as 
 none of Bacon's contemporaries had." Of the relations 
 of Essex with Bacon, Church adds : " Their friendship 
 came to be one of the closest kind, full of mutual services 
 and of genuine affection on both sides. It was not the 
 relation of a great patron and useful dependant ; it was, 
 as might be expected in the two men, that of affectionate 
 equality. Each man was equally capable of seeing what 
 the other was, and he saw it." 
 
 Essex knew how to be a friend, better than Bacon did. 
 He was watchful of the interests of Bacon, and ever ready 
 to promote them, in public or in private, at any cost or 
 risk to himself. When Bacon sought the office of At- 
 torney-General, Essex made Bacon's cause his own, 
 regardless of the enmities provoked thereby. " Reso- 
 lutely, against all the world, I stand for your cousin 
 Francis Bacon," he said to Sir Robert Cecil, when to 
 announce that determination was to set himself in opposi- 
 tion to one high in royal favor. And when Sir Robert 
 would fain turn him from his purpose by suggesting that 
 a proposal for another appointment for his friend would 
 ''be of easier digestion to the Queen," Essex responded 
 with unabated vigor : " Digest me no digestions. The 
 attorneyship for Francis is that I must have; and in 
 that I will spend all my power, might, authority, and 
 amity, and with tooth and nail procure the same for him 
 against whomsoever; and whosoever getteth this office 
 out of my hands for any other, before he have it, it shall 
 cost him the coming by." The sturdy efforts of Essex in 
 
Affecting Philosophic Thought. 261 
 
 behalf of Bacon in this instance, as again in a later effort 
 to obtain for him the place proposed by Sir Robert, were 
 unsuccessful ; and Essex felt the disappointment hardly 
 less keenly than Bacon. But his ministry of friendship 
 did not end here. Finding that he could not secure for 
 his friend a public appointment that was fittingly remu- 
 nerative, Essex presented to Bacon a personal estate near 
 Twickenham, worth nearly two thousand pounds, — a much 
 larger sum for that day than for now; and this gift was 
 made, as Bacon afterwards confessed, "with so kind and 
 noble circumstances, as the manner was worth more than 
 the matter." Then and thus it was that Bacon first ob- 
 tained the means of leisurely study, and was enabled to 
 begin the preparation and publication of those writings 
 which have linked his name with immortality. Their be- 
 ginning was an outgrowth and a memorial of friendship, 
 and friendship was a theme of prominence in their pages. 
 Again and again, after this, Essex exerted himself in 
 behalf of Bacon's welfare; and Bacon was the gainer by 
 his friendship. But there came a time when Bacon found 
 that he must choose between self and friendship, when to 
 be true as a friend to Essex would cost him his position 
 and his prospects, and he chose selfishly, with all its 
 consequences to his character as well as his reputation. 
 " The lamentable truth must be told," says Macaulay. 
 " This friend so loved, so trusted, bore a principal part 
 in ruining the Earl's fortune, in shedding his blood, and 
 in blackening his memory." In spite of all that has been 
 done to explain away or excuse the conduct of Bacon 
 toward Essex, by such admiring biographers as Mon- 
 tagu, Spedding, and Aldis Wright, the fact remains, as 
 
262 Affe fling Philosophic Thought, 
 
 shown by Dean Church, that Bacon "was willing to be 
 employed to hunt to death a friend like Essex, guilty, 
 deeply guilty to the state, but to Bacon the most loving 
 and generous of benefactors." This latest conscientious 
 and fair-minded biographer of Bacon sums up the case 
 as it stands, when he says: "The question was not 
 whether Essex was guilty. The question for Bacon was, 
 whether it was becoming to him, having been what he 
 had been to Essex, to take a leading part in proceedings 
 which were to end in his ruin and death. . . . Bacon had 
 his public duty; his public duty may have compelled 
 him to stand apart from Essex. But it was his interest, 
 it was no part of his public duty, which required him to 
 accept the task of accuser of his friend, and in his friend's 
 direst need calmly to drive home a well-directed stroke 
 that should extinguish chances and hopes, and make his 
 ruin certain. No one who reads his anxious letters about 
 preferment and the Queen's favor, about his disappointed 
 hopes, about his straitened means and distress for money, 
 . . . can doubt that the question was between his own 
 prospects and his friend ; and that to his own interest he 
 sacrificed his friend and his honor." 
 
 It was through his winning a friend that Bacon gained 
 a start in his life-work. It was through his failing as a 
 friend that his character began to fail him, and that he 
 was on the way to his final downfall. It is in the varying 
 phases of that character that made friends for him, and 
 that made him untrue as a friend, that Bacon appears 
 in history so great in his glory and in his shame. But 
 Essex was not the only friend who aided Bacon in 
 his philosophic studies, and who had a shaping influ- 
 
A ff effing Philosophic Thought. 263 
 
 ence upon his work for the world. Bishop Lancelot 
 Andrewes was Bacon's close friend and counselor, from 
 his young manhood to his life's close. Bacon called him 
 his "Inquisitor -General," as he was accustomed to ex- 
 amine and criticise inquiringly whatever Bacon proposed 
 to lay before the public. Saintly George Herbert was 
 warmly attached to Bacon, and gave him no little help in 
 his studies. Yet closer than any other in helpful friend- 
 ship was Toby Matthew, a son of the Archbishop of York, 
 who had seen much of learned men in Italy, and whose 
 judgment and fidelity were highly valued by Bacon. It 
 is even said that all of the translating of Bacon's works 
 into elegant Latin was done by his personal friends, as 
 much of it is known to have been. Thus it is that he 
 refers to one of these translations as made "by the help 
 of some good pens which forsake me not." 
 
 Of the gain which the keenest mind can acquire only 
 through the intercourse of such friendship as he enjoyed, 
 Bacon says felicitously: "Friendship maketh indeed a fair 
 day in the affections, from storm and tempests: but it 
 maketh daylight in the understanding, out of darkness 
 and confusion of thoughts. Neither is this to be under- 
 stood only of faithful counsel, which a man receiveth 
 from his friend ; but before you come to that, certain it 
 is, that whosoever hath his mind fraught with many 
 thoughts, his wits and understanding do clarify and 
 break up, in the communicating and discoursing with 
 another : he tosseth his thoughts more easily ; he mar- 
 shalleth them more orderly; he seeth how they look when 
 they are turned into words ; finally he waxeth wiser than 
 himself; and that more by an hour's discourse than by a 
 
264 Aff effing Philosophic Thought. 
 
 day's meditation." And as if he were epitomizing his 
 own experience in the intellectual as in the political world, 
 Bacon says of the best man's effort to play his part in life's 
 drama, " If he have not a friend, he may quit the stage." 
 
 Descartes was nearly a contemporary of Bacon, but 
 his influence as a philosopher was far greater, both in 
 his own day and later. He was the pioneer, in the 
 realm of modern analytic or deductive philosophy, even 
 more surely than was the other, in the realm of modern 
 empirical, or inductive, philosophy. " There have been 
 disputes," says Lewes, "as to Bacon's claim to the title 
 of Father of Experimental Science; but no one disputes 
 the claim of Descartes to the title of Father of Modern 
 Philosophy." Comparing Descartes with Bacon in point 
 of influence on his times, Hallam says positively: "He 
 worked a more important change in speculative philoso- 
 phy, than any who had preceded him since the revival 
 of learning; for there could be no comparison in that age 
 between the celebrity and effect: of his writings and those 
 of Lord Bacon." The friend who did most to affect and 
 develop the philosophic thinking of Descartes, was Marin 
 Mersenne, whom he met as a fellow-student at the Jesuit 
 school of La Fleche, at Anjou, and who continued his 
 devoted friend for nearly forty years. Mersenne was some 
 eight years the senior of Descartes, and was already deeply 
 interested in both mathematics and philosophy when he 
 made the friendship of the young student, not yet more 
 than twelve or fourteen years old, through whom he was 
 destined to do his best work in the world. In addition 
 to what has been called the psychological side of Des- 
 cartes' philosophy, having its starting point in his famous 
 
Affecting Philosophic Thought, 265 
 
 epigram "Cogito, ergo sum" — "I think, therefore I am," — 
 the mathematical, or deductive, side of that philosophy 
 was what gave it pre-eminent force among men; and 
 that this combination of methods was largely due to the 
 personal influence of Mersenne, with his peculiar tastes 
 and acquirements, will hardly admit of a doubt. 
 
 Neither Mersenne nor Descartes ever married. The 
 one entered the priesthood, and the other was for a time 
 a soldier; but they continued in correspondence while 
 separated by distance, and they were much together, at 
 other times, in mutual studies. In Paris, soon after his 
 leaving La Fleche, Descartes was engaged in close 
 mathematical study with Mersenne, and with a still more 
 eminent mathematician, Claude Mydorge. A little later, 
 while Descartes was in winter quarters, at Neuburg, as 
 a soldier in the Bavarian service, the foundations of his 
 system of philosophy came before his mind as by a reve- 
 lation. He did not, however, pursue his studies with- 
 out intermission, in the line of his new thinking; for he 
 was again in Paris, six years after his Neuburg revela- 
 tion, "and, in company with his friends Mersenne and 
 Mydorge, was deeply interested in the theory of the 
 refraction of light, and in the practical work of grinding 
 glasses of the best shape suitable for optical instruments." 
 It was when he was about thirty -two years of age that 
 Descartes, at the request of Cardinal de Berulle, decided 
 to devote himself to philosophic studies, and removed to 
 Holland for this purpose, leaving all his financial affairs 
 in France to the care of the Abbe Picot, and making his 
 friend Pere Mersenne "his literary and scientific repre- 
 sentative." For twenty years Descartes remained at his 
 
266 Affecting Philosophic Thought. 
 
 studies in Holland, visiting France on only three occa- 
 sions meanwhile. During all that time his work was 
 going on with the help of his friend Mersenne. Des- 
 cartes would state his views and his difficulties to Mer- 
 senne; and Mersenne would raise objections in the one 
 case, and suggest solutions in the other. Descartes 
 would ask for fresh investigations in one line or another; 
 and Mersenne would pursue the desired researches and 
 report on them. Each fresh work, in its issue, was for- 
 warded by Descartes to Mersenne; and the latter secured 
 criticisms upon it from other scholars, and forwarded 
 them, with his own, to his friend. By this means each 
 successive edition of the works of Descartes was in sub- 
 stantial advance on that which had before appeared. 
 
 Other friendships than those of Mersenne and Mydorge 
 had their influence on the studies of Descartes. His 
 warm friendship with Guez de Balzac had its effect on his 
 style of thought and expression. His friendship with the 
 Princess Elizabeth, daughter of Frederick V., Elector 
 Palatine, was, as Professor Mahaffy says, "one of the 
 most sincere and affectionate he ever formed;" and his 
 extended correspondence with her included a close dis- 
 cussion of the metaphysical and mathematical phases 
 of his system, and of the elements of other philosophies. 
 After the death of Mersenne and Mydorge, Descartes 
 came into relations of friendship, first with Claude Cler- 
 selier, the French translator of one of his important 
 works, and then with Pierre Chanut, the French ambas- 
 sador at the court of Sweden. Through his friend 
 Chanut, Descartes became known to Queen Christina 
 of Sweden, daughter of Gustavus Adolphus; and she 
 
Affecting Philosophic Thought. 267 
 
 entered into a correspondence with him on the nature of 
 love and friendship. After a while the Queen became 
 desirous of having Descartes take up his residence at 
 Stockholm ; and she even sent an admiral to wait on him, 
 with the proffer of his ship to bring him to her shores. 
 Accepting the royal invitation, with certain important 
 conditions, Descartes made his home with his friend 
 Chanut at the Swedish capital. Queen Christina not 
 only desired the counsel of Descartes for her personal 
 guidance in study, but she wished him to aid her in 
 founding a learned Academy, while she urged him to 
 undertake the work of editing a completed edition of his 
 papers. Hardly, however, had he entered upon these 
 new duties, when Chanut was taken dangerously ill with 
 inflammation of the lungs; and, through devotion to him 
 in his illness, Descartes was stricken down with the same 
 disease, and died, while Chanut recovered. 
 
 From his earliest life to its close, Descartes was helped 
 upward and onward, in his thinking and in his doing, by 
 friendship. Great as he was, he could never have done 
 all he did for the world, without the inspiration and aid 
 of the friends he had. And who can doubt that one 
 reason why Descartes so transcended Bacon in the influ- 
 ence of his life work, as a man and as a philosopher, is 
 to be found in the fa6l that he had the character that 
 enabled him to be a friend so truly, as well as the at- 
 tractiveness and ability that won to him and held the 
 friendship of others ? 
 
 Next after Descartes, as a pioneer thinker in the realm 
 of speculative philosophy, stands John Locke. John 
 Stuart Mill calls Locke " the unquestioned founder of 
 
268 Aff effing Philosophic Thought. 
 
 analytic philosophy of mind." And one of his recent 
 biographers says of his place among modern thinkers: 
 "To trace Locke's influence on subsequent speculation 
 would be to write the history of philosophy from his 
 time to our own. In England, France, and Germany, 
 there have been few writers on strictly philosophic 
 questions, in this century or the last, who have not 
 either quoted Locke's 'Essay' [Concerning Human Un- 
 derstanding] with approbation, or at least paid him 
 the homage of stating their grounds for dissenting from 
 it. In the last centuiy, his other works, especially those 
 on Government and Toleration, may be said to have 
 almost formed the recognized code of liberal opinion in 
 this country, besides exercising a considerable influence 
 on the rapidly developing speculations which, in the 
 middle of the century, were preparing no less than a 
 social revolution in France." And John Locke, power 
 as he proved to be in the world's forces, may almost be 
 called the creature of friendship ; as he was unmistakably 
 an illustration of its helpfulness in the realm of philo- 
 sophic thought. 
 
 Before Locke had begun his philosophical writings, and 
 while he was pursuing medical studies at Oxford, he had 
 occasion to deliver a message of regret, or apology, from 
 a physician with whom he was connected, to Lord Ashley, 
 afterwards the Earl of Shaftesbury, who had come to 
 Oxford to drink the Astrop waters, found in that region. 
 That simple call proved a turning-point in the life of Locke. 
 He seems to have won the favor of Lord Ashley at the 
 start. He was invited to stay and sup with him that even- 
 ing, and "the result of this short and apparently accidental 
 
Affecting Philosophic Thought. 269 
 
 interview was the beginning of an intimate friendship, 
 which seems never afterwards to have been broken, and 
 which exercised a decisive influence on the rest of Locke's 
 career." Locke was soon invited to make his home 
 with Lord Ashley's family. His counsel and attention 
 were the means of saving Lord Ashley's life, and thereby 
 winning his grateful affection. It was in the home thus 
 opened to him that he gained time for his philosophical 
 studies, while its associations enabled him to extend his 
 acquaintance into the outer world of thought and action. 
 There it was that, at his friend's suggestion, Locke 
 wrote his first essay on Toleration, the substance of 
 which was so influential, in other forms, in later years. 
 There also it was that, in an evening's discussion with 
 " five or six friends " concerning the " principles of 
 morality," Locke began "a careful examination of the 
 exact limits of man's power to know the universe," as a 
 means of finding a way out of the difficulties that pre- 
 sented themselves in the discussion. And this was the 
 beginning of his famous " Essay Concerning Human 
 Understanding," which Hallam calls " the first real chart 
 of the coast," and which was given to the public twenty 
 years after this beginning. " This work gave intellectual 
 unity and a purpose to his life as a man of letters and 
 philosophy," and its opportunity as well as its inspiration 
 was a result of Locke's friendship with Lord Shaftesbury. 
 Locke had the oversight of Lord Shaftesbury's son; 
 and such confidence was reposed in him by his friend, 
 that the duty of finding a suitable wife for the young- 
 lord was committed to him, and was satisfactorily dis- 
 charged. When Lord Shaftesbury was made Lord High 
 
270 Affecting Philosophic Thought. 
 
 Chancellor, he secured a lucrative appointment for his 
 friend Locke ; and it was by this means that the latter 
 was brought into the activities and responsibilities of 
 public life, where he was enabled to accomplish so much 
 for his fellows. At every step of his progress it was a 
 friendship that prompted to his best and most efficient 
 service. Thus it was by way of counsel to one of his 
 friends, Edward Clarke of Chipley, in the training of 
 his children, that Locke first wrote the substance of his 
 treatise on Education; and subsequently it was through 
 this friend Clarke, as the leading manager on the part of 
 the House of Commons in its conference with the House 
 of Lords over the Licensing Act, that Locke was enabled 
 to secure the adoption of his liberal views concerning 
 the limits of censorship of the press ; a step which, accord- 
 ing to Macaulay "has done more for liberty and for civ- 
 ilization than the Great Charter, or the Bill of Rights." 
 
 In turn, Locke was on terms of special friendship with 
 the great Sydenham, and his associate Mapletoft ; with 
 Sir Isaac Newton, and Robert Boyle ; with Limborch, 
 and Le Clerc ; with Lords Somers and Monmouth and 
 Pembroke ; as well as with Edward Clarke, and Lord 
 Shaftesbury, as above mentioned ; and each of these 
 friends had his influence on Locke's thinking and doing. 
 The place that friendship held in the life-forces of Locke 
 is evidenced in the way in which he spoke of a friend 
 who for the time being had control of his mind and heart. 
 William Molyneaux of Dublin, who represented the Uni- 
 versity of that city in the Irish Parliament, was such a 
 friend. The two came to love each other through corres- 
 pondence. Before they had yet met they were attached 
 
A ff effing Philosophic Thought. 271 
 
 friends, and the feeling of affection between them had 
 "become as intense," says a biographer of Locke, "as if 
 they had lived together all their lives." In his second 
 letter, Locke wrote to Molyneaux : " You must expect 
 to have me live with you hereafter with all the liberty 
 and assurance of a settled friendship." And when, two 
 or three years later, the possibility of a visit from Moly- 
 neaux was in Locke's mind, he wrote : " I cannot but 
 exceedingly wish for that happy day when I may see a 
 man I have so often longed to have in my embraces. . . . 
 You cannot think how often I regret the distance that is 
 between us; I envy Dublin for what I every day want in 
 London." As to the bearing that such a friendship 
 would have on his philosophic thinking, Locke wrote to 
 Molyneaux : " There is one place vacant that I know 
 nobody would so well fill as yourself; I want one near 
 me to talk freely with, de quolibet ente, to propose to the 
 extravagancies that rise in my mind; one with whom I 
 would debate several doubts and questions to see what 
 was in them." 
 
 After six years of this friendship without a meeting, 
 Molyneaux visited Locke in England, and the two friends 
 had rare enjoyment in their unrestrained converse. " I 
 will venture to assert to you," wrote Molyneaux after his 
 return, " that I cannot recollect, through the whole course 
 of my life, such signal instances of real friendship as when 
 I had the happiness of your company for five weeks 
 together in London." It was not long after this that 
 Molyneaux died, and that Locke wrote of him : " His 
 worth and friendship to me made him an inestimable 
 treasure, which I must regret the loss of, the little remain- 
 
272 Affecting Philosophic Thought. 
 
 der of my life, without any hopes of repairing it any 
 way." Then, as showing that Locke's friendship was 
 real friendship, he went on to ask his correspondent if 
 there was any service he could render to the son of 
 Molyneaux. " They who have the care of him cannot 
 do me a greater pleasure than to give me the opportunity 
 to show that my friendship died not with his father." 
 
 It would seem as if Locke must have a friend to love, 
 and to give himself out to. After the death of Moly- 
 neaux, Locke made the acquaintance of young Anthony 
 Collins, who subsequently became prominent as a Deis- 
 tical writer; and he was warmly drawn to him by the 
 young man's apparent desire to know the truth, in lines 
 of philosophic and religious study. The new acquaint- 
 ance ripened into friendship. " Why do you make your- 
 self so necessary to me ? " wrote Locke to Collins, only 
 a year before his death. " I thought myself pretty loose 
 from the world ; but I feel you begin to fasten me to it 
 again ; for you make my life, since I have had your 
 friendship, much more valuable to me than it was before." 
 And he added, in illustration of the practical value of 
 friendship to a thinker : " If I were now setting out in 
 the world, I should think it my great happiness to have 
 such a companion as you, who had a relish for truth, 
 would in earnest seek it with me, from whom I might 
 receive it undisguised, and to whom I might communi- 
 cate freely what I thought true." 
 
 Yet another beautiful illustration of Locke's enjoyment 
 of, and profit from, friendship, is found in his intimacy 
 with Lady Masham. She was the daughter of Dr. Ralph 
 Cudworth, author of the well-known work, "The In- 
 
A ff effing Philosophic Thought. 273 
 
 tellectual System of the Universe." Locke had known 
 Damaris Cudworth, and been her friend, while she was 
 yet unmarried. Her interest in his studies was an inspi- 
 ration and a help to him, and when she became the sec- 
 ond wife of Sir Francis Masham she welcomed Locke to 
 her new home; and after a while he was induced to take up 
 his residence with that friend ; as he had, in the beginning 
 of his career, made his home with his friend Lord Ashley. 
 For the last fourteen years of his life Locke lived in 
 close and delightful intimacy with this good friend. Her 
 influence on his later writings, and on the revision of his 
 earlier ones, was considerable ; and the help of her friend- 
 ship gave him increased power for good in his varied 
 labors of love. Lady Masham was as a daughter to her 
 fatherly friend Locke; and when at last he breathed out 
 his gentle spirit in death, she was watching over him with 
 tenderness and sympathy ; and afterwards she aided to 
 honor his memory and extend his influence by her remi- 
 niscences of his life -story. 
 
 Among the developments or outgrowths of Locke's 
 theoretical philosophy, in the British mind, were the 
 idealism, or phenomenalism, of George Berkeley, and the 
 skepticism of David Hume, as philosophical systems. 
 The apostles of these two systems, like all other repre- 
 sentative philosophers, were influenced and aided by 
 friendship in their thinking and being. 
 
 Professor Fraser, the biographer of the first named of 
 these eminent men, says that " the early years and the 
 ancestry' of George Berkeley are curiously shrouded in 
 mystery," and that " he comes forth the most subtle and 
 accomplished philosopher of his time, almost from dark- 
 
 18 
 
274 AffeEling Philosophic Thought. 
 
 ness." Yet in view of the " exquisite purity and gen- 
 erosity of character " that marked this man of such 
 " extraordinary merits as a writer and thinker," it is not 
 to be wondered at that in the first glimpse we have of 
 him, as a boy eleven years old in the school or college 
 at Kilkenny (which has been called the "Eton of Ire- 
 land "), he is found entering into a close friendship with 
 Thomas Prior, a schoolmate some four years his senior, 
 who is to prove his closest friend and constant helper for 
 more than half a century. Berkeley and Prior were sub- 
 sequently fellow-students at Trinity College, Dublin. It 
 was there that Berkeley began his philosophical studies; 
 and in them all he was sure of aid and sympathy from 
 Prior. As the years went on, Prior was always at hand 
 in any emergency. He was the man of affairs for his 
 friend, caring for his business interests, and counseling 
 him in all practical matters. Prior was one of the 
 founders of the Royal Irish Society, and was interested 
 in study as well as in business. He was an enthusiastic 
 advocate of his friend Berkeley's tar-water theories, when 
 the great philosopher thought that he had discovered in 
 tar " an extraordinary proportion of the vital element of 
 the universe," and that by means of this simple agency 
 he would be able to mitigate human suffering, prolong 
 human life, and materially advance the interests of hu- 
 manity. Prior was intimate with Lord Chesterfield, 
 when the latter was Lord Lieutenant of Ireland, and he 
 interceded with the Earl in behalf of the tar-water proj- 
 ects of his friend Berkeley. Chesterfield testified to the 
 worth of Prior "as one who had no view in life but to do 
 the utmost good he is capable of." For fifty-five years 
 
Affecting Philosophic Thought. 275 
 
 the intimacy and correspondence between these two 
 friends was kept up with unabated heartiness, until Prior 
 died in Dublin; and Berkeley survived his friend only 
 a little more than a year. To the last, Prior was " dear 
 Tom" to the great philosopher and godly bishop, as he 
 had been to plain George Berkeley in their early school- 
 days at Kilkenny; and none can question that his friend- 
 ship was a factor in the life-work of the friend to whom 
 he was so devoted. 
 
 Other friendships, early and later, had their part in 
 influencing Berkeley. Thomas Contarini, "the good 
 uncle of Oliver Goldsmith," a chum of Berkeley at Trin- 
 ity College, aided him in a philosophical experiment to 
 ascertain the sensations of a person in being hanged, by 
 tying Berkeley to a beam of the ceiling and pulling a 
 chair from under his feet, at almost the cost of his life. 
 And this was but a specimen of the co-work of Berke- 
 ley's college friends in his investigations of natural phe- 
 nomena. Samuel Molyneaux,son of William Molyneaux, 
 a friend of John Locke, was an attached friend of Berke- 
 ley before the young philosopher had issued his first 
 important treatises, and Berkeley dedicated one of his 
 works to him. Molyneaux afterwards presented Berke- 
 ley to the Prince of Wales, and otherwise aided him into 
 prominence. Sir John Percival, later the Earl of Egmont, 
 was a warm friend and close correspondent of Berkeley 
 for years. He did much in the way of obtaining im- 
 portant criticisms of Berkeley's works, that aided him in 
 maturing and developing his views. Dean Swift also 
 was a valued and valuable friend. He introduced Berke- 
 ley at the Court of Queen Anne, and he secured his 
 
276 Affe fling Philosophic Thought. 
 
 appointment by Lord Peterborough as chaplain and 
 secretary of the embassy to Sicily, thus enabling him 
 to travel under advantageous circumstances. Among 
 Berkeley's warm friends in London were Richard Steele, 
 Joseph Addison, Alexander Pope, and Bishop Atterbury. 
 By means of these friendships his fortunes as well as his 
 studies were materially influenced. He formed friend- 
 ships also with Archbishop Seeker and Bishop Rundle 
 and Bishop Benson, whose names are linked with his in 
 the familiar lines of Pope : 
 
 " Even in a bishop I can spy desert ; 
 Seeker is decent, Rundle has a heart : 
 Manners with candor are to Benson given, 
 To Berkeley every virtue under heaven." 
 
 In fact, Berkeley's spirit was peculiarly the spirit of friend- 
 ship, and his friendships had their part in shaping and in 
 making influential his philosophical speculations. 
 
 David Hume has a place of importance in the history 
 of modern philosophy, rather through that which his 
 speculations led to, than in aught which they arrived at. 
 " His destructive criticism," says Professor William 
 Knight, " has been quite as helpful to the progress of the 
 human mind, as the constructive efforts which it over- 
 threw, chiefly because it cleared the atmosphere of mist. 
 It took the mind of England, and subsequently that of 
 Europe, away from secondary and outlying questions to 
 those which are primary, and compelled it to probe the 
 philosophy of experience to the core — thus preparing 
 the way for the critical idealism of Kant, and rendering 
 its rise inevitable." And Ueberweg says, in confirmation 
 of this view, that " in Germany it was chiefly the Skepti- 
 
Affecting Philosophic Thought. 277 
 
 cism of Hume which incited Immanuel Kant to the con- 
 struction of his Critical Philosophy." And David Hume 
 was not wholly unlike George Berkeley, in the attractive- 
 ness of his personal character and in his dependence on 
 personal friendships. The earliest extant letter of Hume's, 
 written when he was about sixteen years old, was ad- 
 dressed to a very dear young friend, Michael Ramsay, 
 of whom little is known save that he continued to be the 
 valued and helpful friend of Hume for at least fifty-one 
 years after this. This earliest letter is full of friendship. 
 Hume tenderly chides Ramsay for his self-sacrificing 
 endeavors in his behalf, while he suggests that he would 
 have done much the same himself. The immediate sub- 
 ject: of the correspondence was the philosophic specula- 
 tions of Hume, upon which he had desired Ramsay's 
 comments. Ramsay had evidently promised to visit 
 Hume and talk the matter over with him, and this was a 
 delight to Hume. " For," he added, " the free conversa- 
 tion of a friend is what I would prefer to any entertain- 
 ment." From this time forward Ramsay was the trusted 
 friend and confidant of Hume so long as they both lived. 
 It is perhaps true, as one of his latest biographers asserts, 
 that Hume "never loved any one intensely," and that 
 " constitutionally he could not identify himself with the 
 interests of others ; " yet it is also certainly true that 
 Hume from his early life was sure that "friendship is a 
 solid and serious thing," and that the sentiment of friend- 
 ship, in such measure as he was capable of, had an influ- 
 ence over his character and career as potent as any of 
 which he felt the sway. 
 
 William Mure of Caldwell, afterwards Baron Mure, 
 
278 Affe fling Philosophic Thought. 
 
 "was among those who seem to have earliest secured 
 and longest retained Hume's esteem;" and for nearly 
 forty years the counsel and aid of Mure were of practical 
 value to Hume. James Oswald of Dunnekier, who was 
 a friend of Hume in his early life, and who remained so 
 through his maturer years, is said to have been "infinitely 
 serviceable to the speculative labors " of the distinguished 
 philosopher. Then there were Matthew Sharp of Hod- 
 dam, Gilbert — later Sir Gilbert — Elliott of Minto, and 
 yet others, who had their part as Hume's friends in aid- 
 ing him in his philosophic thinking. Yet more im- 
 portant to him was the friendship of Adam Smith, begun 
 when Smith was but seventeen years old and Hume was 
 thirty, and continued until the close of Hume's life. The 
 friendship of these two men was intimate, and its influence 
 was real on both of them. It has been said, indeed, that 
 Smith's "Wealth of Nations" would hardly have been 
 written but for his friendship with Hume ; and Hume 
 expressed his indebtedness to Smith for his rare helpful- 
 ness as a friend. It is proof of the attractiveness of David 
 Hume's personal character that a friend like Adam Smith 
 could publicly say of him, after their long years of in- 
 timacy: "Upon the whole, I have always considered 
 him, both during his life-time and since his death, as 
 approaching as nearly to the idea of a perfectly wise and 
 virtuous man, as perhaps the nature of human frailty 
 will permit." If friendship could bring a man of David 
 Hume's skeptical nature to be thus attractive to a life- 
 long friend, friendship certainly had its influence in his 
 character and in his philosophy. 
 
 Leibnitz is called " the founder of the German philoso- 
 
Affecting Philosophic Thought. 279 
 
 phy of the eighteenth century ; " and " the first and last 
 of Locke's great critics." Although his philosophy had 
 less of originality than was shown by some of his pre- 
 decessors, his modifications of the theories of Locke and 
 Descartes gained an ascendency in the German mind, and 
 held it for a considerable period. It was through his 
 friendship with the Baron von Boineburg that Leibnitz 
 was led into the sphere of a<5tion that decided his career 
 for life. He was hardly more than twenty years old when 
 this friendship was formed. As a result of it he was 
 brought into intimate relations with the Archbishop of 
 Mentz ; and by the great prince bishop he was set at the 
 work of assisting in the codifying and reforming the body 
 of civil law of the empire. This led to important discus- 
 sions involving the metaphysical and political views of 
 Leibnitz ; and by the suggestion and with the co-opera- 
 tion of his friend Boineburg he made progress in bring- 
 ing himself and his theories to public notice. 
 
 A political mission to Paris, undertaken by Leibnitz at 
 the request of Boineburg, led to his pleasant intimacy 
 with Arnauld and Malebranche, disciples of Descartes, 
 and with the great mathematician and physicist Huy- 
 gens. These associations had a determinative influence 
 on the studies and final theories of Leibnitz. From 
 Paris, Leibnitz went to London, and there, also, made 
 acquaintances of value. It was while on this absence 
 from his home that Leibnitz lost by death both his friend 
 Baron Boineburg, and their common patron the Arch- 
 bishop of Mentz. But the gain which friendship had al- 
 ready secured to him he never lost. It was after the death 
 of his friend Boineburg that Leibnitz won the friendship 
 
280 Affecling Philosophic Thought. 
 
 of Queen Sophia Charlotte, wife of the first king of Prus- 
 sia; which proved to be an impelling force in his philo- 
 sophical studies. This friendship was a close one, and 
 Schwegler is explicit in saying that it was at the prompt- 
 ing of Queen Charlotte that Leibnitz undertook his great- 
 est work, the Theodicee. And it is Schwegler who, while 
 confessing that Leibnitz owes so much to friendship, 
 enthusiastically declares that " Leibnitz was, after Aris- 
 totle, the greatest genius in his reach of universal knowl- 
 edge that ever lived." 
 
 Kant succeeded and transcended Leibnitz as the leader 
 of German philosophy. He was the founder of the 
 modern critical, or transcendental, school of metaphysics. 
 So great was the influence of his works on European 
 thought, that they have been placed, in the estimation 
 of historical judges, "on a level with the great events 
 of the French Revolution, as the most important fac- 
 tors in determining the characteristic features of nine- 
 teenth century culture." If ever there was a man, in 
 modern times, who would seem able to do his own think- 
 ing, without the help of friendship, it was this man, who 
 has been called "the most profound thinker with whom 
 the history of the human mind has made us acquainted;" 
 but Kant owed very much, even in his thinking, to per- 
 sonal friendship, and he recognized its practical worth 
 in the line of his most important life-labors. 
 
 Kant's first impulse toward the studies of his lifetime 
 was given to him by his friend, as well as teacher, 
 Schultz, while he was under his instruction at the college 
 in Konigsberg. And when he was left dependent by the 
 death of his father, with his university course yet incom- 
 
Affecting Philosophic Thought. 281 
 
 plete, it was by the generosity of his attached friend 
 Richter that Kant was enabled to go on with his studies. 
 In this instance, as in so many another from the days of 
 Socrates and Aristotle onward, the friend who had money 
 shared his means with the scholar who had none; in 
 illustration of the proverb of the ancients, that " the 
 property of friends is common." Kant was never mar- 
 ried, and he never traveled many miles from the place 
 of his birth ; but his very isolation from the outer world 
 seemed to give intensity to his personal friendships within 
 his limited sphere. Nearest and dearest of his personal 
 friends was an English merchant named Green, who was 
 resident in Konigsberg. "For years," says Kant's biog- 
 rapher, Stiickenberg, " the philosopher and the merchant 
 were daily companions, regularly spending several hours 
 together." And in proof of the fact that this close friend- 
 ship had its shaping influence on the thoughts of the 
 great philosopher, Stiickenberg records the fact that 
 Kant assured another friend, Jackmann, whom he desired 
 to prepare his biography, that "he did not write a sentence 
 in the l Kritik ' which he had not first submitted to Green" 
 
 It were easy to continue such sketches of the friend- 
 ships of great philosophers; for what has been shown of 
 the few could also be shown of the many. But it must 
 suffice to have given these more illustrious examples in de- 
 tail, with the added assurance that a similar exhibit could 
 be made in other cases, hardly less noteworthy, all along 
 the record of the centuries. Thus, for instance, the three 
 great names that followed Kant in the development of 
 German philosophy, are Fichte, Schelling, and Hegel ; 
 and friendship shows its force in the case of each and all 
 
282 A ff effing Philosophic Thought. 
 
 of these, as plainly as in the case of Kant. Fichte was 
 indebted to the offices of his attached friend Weisse 
 for a position at Zurich, when the death of his early- 
 friend and patron Von Miltitz had left him without the 
 means of study; and at Zurich he won the friendship 
 of Pestalozzi and Lavater, and received impressions that 
 affected all his future. Schelling owed much to friend- 
 ship; and, like Bacon, both the good side and the bad 
 of his nature found quickening through his friendship 
 with the Schlegels. Hegel, while still an undergradu- 
 ate, formed ties of special friendship with two of his fel- 
 low-students — young Schelling, the philosophic thinker, 
 and young Holderlin, — whose poetic tastes tended to 
 deepen Hegel's interest in Grecian literature and thought. 
 It was after Schelling had given public proof of his interest 
 in philosophy that Hegel wrote to him of his own grow- 
 ing interest in that theme, and of his desire to have such 
 help, in bringing his thoughts to bear upon human life, 
 as only a personal friend could supply. " Of all the men 
 I see around me," he wrote, "you are the one in whom 
 I should most desire to find a friend — as in other things, 
 so especially in reference to this business of getting my- 
 self expressed, and brought into effective contact with the 
 world." And for years these two philosophers helped 
 each other through friendship. 
 
 And so it might be found in every portion of the field 
 of speculative thought. The greatest philosopher is a 
 gainer through having a friend ; and even more so through 
 being a friend. 
 
INSPIRING POETRY. 
 
 .OETRY is more to the world than philos- 
 
 [f Kfl-ifS S& °P n y '> f° r P oetr y includes all that philos- 
 ophy has to offer, and far more. Poetry- 
 swayed the mind of man before philosophy 
 had a place there, and poetry is sure of 
 an immortality that no system of philosophy can aspire 
 to. Philosophy is from the intellect, and its appeal is to 
 the intellecl:, while poetry is from the heart to the heart ; 
 and where heart-power and the power of intellecl; are in 
 comparison, heart-power always leads, and will longest 
 endure. 
 
 Love is thought to be the chief inspiration of poetry. 
 The suggestion is : 
 
 " Never durst poet touch a pen to write 
 Until his pen were temper'd with love's sighs ; " 
 
 and, on the other hand, it is claimed that 
 " Poets are all who love." 
 
 But, as friendship transcends all loves, the inspiration of 
 
 283 
 
284 Inspiring Poetry. 
 
 friendship to a poet is an inspiration that no craving love 
 can supply. Impassioned love gives a burning intensity 
 to a poet's flame ; while an unselfish friendship enables 
 a poet's light to shine out with clear and far-reaching 
 beams, like those of the never-failing stars. The poetry 
 of the ages owes its inspiration to friendship, more than 
 to love. In the world's literature, poetry precedes prose; 
 as the nursery song has its place in a child's training 
 before the matter-of-fa6l narration. The earliest litera- 
 ture of any people is found in its epic poems, with their 
 story of the exploits and sayings of ancient heroes ; and 
 it is in these epics that the influence of primitive passions 
 and sentiments may be traced historically. Foremost 
 among the world's representative epics are the Iliad, of 
 the Greeks ; the Mahabharata, of the Hindoos ; and the 
 Nibelungenlied, of the Germans ; and in all of these 
 epics love shows itself as a discordant element, while 
 friendship proves a conserving force. 
 
 In the Iliad, love is little more, at its best, than refined 
 lust. It is because Helen of Sparta is a type of physical 
 beauty that the heroes of Greece are her rival and jealous 
 suitors, and that, when she has been won by Menelaus, 
 Paris of Troy violates the rights of hospitality, and carries 
 her away captive from the home where he was a guest. 
 It is another phase of the same selfish passion that brings 
 Agamemnon under the wrath of Apollo, by his desire 
 for the daughter of Apollo's priest Chryses, and that 
 again causes a breach between Agamemnon and Achilles 
 over a common obje6l of lustful craving. There is 
 nothing ennobling or inspiring in such love as this, in 
 the Grecian epic. But how different the influence of 
 
Inspiring Poetry. 285 
 
 friendship's sentiment ! There is inspiration in the self- 
 abnegating affection of Diomedes and Ulysses ; and their 
 heroism through mutual love and fidelity is an incite- 
 ment and example to succeeding ages. And the friend- 
 ship of Patroclus and Achilles is the transcendent charm 
 of the Iliad. When love for country is powerless to 
 bring the aggrieved hero, Achilles, once more into the 
 field against the enemies of Greece, the knowledge that 
 his friend Patroclus has been slain, while giving battle in 
 his name, arouses him to the purpose of rescuing his 
 friend's body and avenging his friend's death ; and on this 
 impulse of friendship pivots the issue of the eventful war. 
 Friendship shows its surpassing beauty and its pre- 
 eminent force, as it rises above the passions and selfish 
 instincts of the battle-field, when Diomedes the Greek is 
 drawn by friendship toward Glaucus the Trojan, and he 
 proffers a covenant of love to him who is for the time 
 his enemy. 
 
 " ' Henceforward I will be thy host and friend 
 In Argos ; thou shalt be the same to me 
 In Lycia when I visit Lycia's towns. 
 And let us in the tumults of the fray 
 Avoid each other's spears, for there will be 
 Enough for me to slay whene'er a god 
 Shall bring them in my way. In turn, for thee 
 Are many Greeks to smite whomever thou 
 Canst overcome. Let us exchange our arms, 
 That even these may see that thou and I 
 Regard each other as ancestral guests.' 
 Thus having said, and leaping from their cars, 
 They clasped each other's hands, and pledged their 
 faith." 1 
 
 1 Bryant's translation. 
 
286 Inspiring Poetry. 
 
 So, all through the Iliad, while love provokes jealousy 
 and leads to discord, friendship inspires to lofty purposes 
 and noble doing. 
 
 The Mahabharata, like the Iliad, is the story of a war 
 between rival peoples; and the prolonged conflidt which 
 its verses outline is finally decided by the influence of a 
 personal friendship, while the loves that it records have 
 in them no uplifting influence in comparison with that 
 of friendship. In the Mahabharata, the love of the wifely 
 heroine, Draupadi, is shared alike by five brothers; 
 whereas the friendship of Krishna for the hero of heroes, 
 Arjuna, is unfaltering and devoted from first to last. 
 When war is inevitable between the Kauravas and the 
 Pandavas, each party desires the assistance of the mighty 
 Krishna, who is alike a kinsman of both. Duryodhana 
 as leader of the Kauravas, and Arjuna as representing 
 the Pandavas, visit Krishna at the same time, and solicit 
 his aid. The answer of Krishna is : " I will put myself 
 alone into one scale, and all the warriors of my army 
 into the other scale, and you are welcome to take your 
 choice between the two: but if you take me, remember 
 that I shall not fight, though I will give counsel." 
 Duryodhana prefers Krishna's army to Krishna, think- 
 ing within himself, " What comparison is there between 
 a single man and thousands of heroes!" But Arjuna 
 says promptly : " I at once decide upon taking yourself, 
 for whether you go with arms or without, and whether 
 you fight or do not fight, your presence will so fortify 
 our hearts that it will be worth a hundred thousand 
 armies." And when Krishna expresses surprise that 
 Arjuna chooses him when he is unwilling to fight, Arjuna 
 

 Inspiring Poetry. 287 
 
 responds: "Although you will not join us in the battle, 
 yet if you will but drive my chariot I am assured of 
 victory." As, from time immemorial, he who drives the 
 chariot is counted the closest friend of him who fights in 
 the chariot, this choice of Krishna by Arjuna is the 
 choice of a friend ; and the result proves that the friend- 
 ship of Krishna and Arjuna gives victory to the Pandavas, 
 at the cost of destruction to the Kauravas. The heroism 
 of Achilles, and the prevailing influence of his friendship 
 for Patroclus, are not more prominent in the story of the 
 Iliad than the heroism of Arjuna, and the overmastering 
 influence of Krishna's friendship, in the story of the 
 Mahabharata. The most sacred of the Brahmanic scrip- 
 tures, the Bhagavad Gita, is but the record of one of 
 the conversations between the peerless hero Arjuna and 
 his charioteer-friend Krishna, in an interval of the great 
 battle between the Kauravas and the Pandavas. 
 
 Throughout the Nibelungenlied, as in the Iliad and 
 the Mahabharata, the destroying element is love, the con- 
 serving force is friendship. The epic opens with the 
 jealous rivalry of Kriemhild and Brunhild for the love 
 of the hero Siegfried. On the other hand, Siegfried 
 gains Kriemhild as his bride through Gunther's friend- 
 ship, and Gunther wins Brunhild through the friendship 
 of Siegfried. Brunhild's love for Siegfried turns to hate, 
 and she seeks his destruction ; but she is powerless against 
 him until, by an act of foul treachery on the part of his 
 companion Hagen, Siegfried is slain in time of peace. 
 Thenceforward the movement of the story is toward the 
 vengeance of Kriemhild on the slayer of her husband. 
 Years after Siegfried's death, Kriemhild consents to 
 
288 Inspiring Poetry. 
 
 marry Etzel, king of the Huns, through the intercession 
 of his dearest friend, Riidiger von Bechlarn, — this friend 
 binding himself by an oath to be her avenger. When, 
 on the invitation of Kriemhild, Hagen comes with the 
 other Burgundians to the court of Etzel, Kriemhild's 
 long-laid plans of vengeance are matured. Then it is 
 that the idea of fidelity in friendship becomes the chief 
 inspiration of the epic. The brothers of Kriemhild are 
 the friends of Hagen, and when, in the bloody conflict in 
 the palace of the Huns, she offers them their lives if they 
 will surrender the murderer of Siegfried, their united 
 cry is that they will all die with Hagen rather than be- 
 tray a friend. Thereupon Kriemhild calls on her sworn 
 friend Riidiger to make good his oath, and become her 
 avenger. But Riidiger has been the host of Hagen and 
 his followers, and he is bound to them by ties of affection 
 and honor; how then can he turn against them for their 
 overthrow? There comes a struggle between conflicting 
 duties, and when Riidiger at last decides that his earlier 
 oath of friendship to Kriemhild must outweigh every 
 other consideration, he has no desire to survive the con- 
 test which he enters. In his sensitive regard for the 
 rights of his former guest, to whom he must now give 
 battle, Riidiger states his case to Hagen, secures his 
 approval of his course, transfers to him his shield to 
 guard him, as he has before given a trusty sword to 
 another of the party ; and Hagen promises, like Diomedes 
 to Glaucus, not to strike at Riidiger personally, even 
 when their companions and followers are in combat. 
 Riidiger, best and truest of men and of friends, falls dead 
 under a blow of the sword he had given to the com- 
 
Inspiring Poetry. 289 
 
 panion of Hagen. Because of Rudiger's death, his 
 friend, Sir Dietrich, who had stood aloof from the con- 
 flict until now, enters the lists and takes Hagen a pris- 
 oner, to deliver him captive to Kriemhild. The epic 
 closes with the death of all the heroes, its main idea 
 being the exaltation of the sentiment of fidelity in friend- 
 ship, as illustrated by the beauty of that sentiment in its 
 exercise, and the terribleness of its violation in treachery. 
 The source of a poet's inspiration is indicated in the 
 highest aspiration that his poetry discloses. Not the 
 baser but the nobler sentiments to which he gives ex- 
 pression, are those which have helped to make him a 
 poet. Even though we may know little of his personal 
 history, if we find a poet uplifting a lofty standard for the 
 heroes of whom he sings, or giving highest praise to the 
 loftiest sentiment of his song, we can be sure that his 
 own nature has been stirred in the direction of that 
 standard and by the power of that sentiment. When, 
 therefore, we find in the earliest epics, and in later lyrics 
 and dramas, the transcendency of friendship as an object 
 of admiration and honor, we must recognize the proof 
 that friendship is the inspirer of poetry and of poets. In 
 an essay on " Friendship in Ancient Poetry," Principal 
 Shairp calls attention to the facl: that Pindar, greatest of 
 lyric poets in Greece, brings out in its rare beauty the 
 story of Castor and Pollux, in which Pollux, when bereft 
 of his brother-friend Castor, cared not to live any longer, 
 but was permitted because of his friendship to share his 
 own immortality with his mortal friend ; and that the 
 tragic poet Euripides exalts in its admirableness the self- 
 abnegating friendship of Orestes and Pylades, when each 
 
 19 
 
290 Inspiring Poetry. 
 
 friend sought the privilege of dying in the other's stead. 
 And the essayist adds, suggestively: " Had not the lyric 
 poetry of Greece — all save part of Pindar's — perished, 
 there would no doubt have come down to us frequent 
 memorials of the love of friends." 
 
 First after Homer, in order of time among the poets 
 of ancient Greece, comes Theognis, whose gnomic 
 poems were a literary force in the golden days of that 
 land of letters and art. We know little of this poet as a 
 man ; but we gather from his own writings that his friend 
 Cyrnus, son of Polypas, was an inspirer of his poetry, 
 and that his gnomic poems were brought together, and 
 finished for the public, as a tribute to that friend. 
 
 Bion and Moschus stand out as poet-friends, in the 
 days close following Theocritus — the last great poet of 
 ancient Greece. Bion dwells with delight on the joys 
 of friendship, as if he felt their inspiration. " Happy are 
 they that love, when with equal love they are rewarded. 
 Happy was Theseus when Pirithous was by his side; yea, 
 though he went down to the house of implacable Hades. 
 Happy among rude men and inhospitable was Orestes, 
 in that Pylades chose to share his wanderings. And he 
 was happy, Achilles ^Eacides, while his darling lived; 
 happy was he in his death, because he shielded him 
 from dread fate." And the choicest pastoral preserved to 
 us from the work of Moschus is his lament over his friend 
 Bion, of whom he tells as the inspirer of his poetry. 
 " Every famous city laments thee, Bion, and all the 
 towns. Ascra laments thee far more than her Hesiod, 
 and Pindar is less regretted by the forests of Boeotia. 
 Nor so much did pleasant Lesbos mourn for Alcseus, 
 
Inspiring Poetry. 291 
 
 nor did the Teian town so much bewail her poet, while 
 for thee more than for Archilochus doth Paros yearn ; 
 and not for Sappho, but still for thee, doth Mytilene wail 
 her musical lament; and, in Syracuse, Theocritus. But 
 I sing thee the dirge of an Ausonian sorrow, — I that am 
 no stranger to the pastoral song, but heir of the Doric 
 muse which thou didst teach thy pupils. This was thy 
 gift to me; to others didst thou leave thy wealth, to me 
 thy minstrelsy. . . . But ah ! if I might have gone down 
 like Orpheus to Tartarus, or as once Odysseus, or Alcides 
 of yore, I too would speedily have come to the house of 
 Pluto, that thee perchance I might behold, and if thou 
 singest to Pluto, that I might hear what is thy song." 
 
 Cicero refers to the inspiring influence, on the popular 
 mind, of the illustrations of unselfish friendship, por- 
 trayed in the drama by poets whom this sentiment had 
 inspired. " If at any time any act of a friend has been 
 exhibited, either in undergoing or in sharing dangers, 
 who is there," he asks, "that does not extol such an act 
 with the highest praise ? What shouts of applause were 
 lately heard through the whole theater, on the occasion 
 of a new play by my guest and friend, Marcus Pacuvius, 
 when, the king being ignorant which of them was Orestes, 
 Pylades said he was Orestes in order that he might be 
 put to death instead of him; but Orestes solemnly main- 
 tained, as was the fact, that he was the man ! All stood 
 up and applauded in an imaginary case; but what must 
 we suppose they would have done in a real one ? Nature 
 herself excellently asserted her rightful power, when men 
 pronounced that to be rightly done in another which 
 they could not do themselves." 
 
292 Inspiring Poetry. 
 
 Down along the centuries, from the earliest epics to 
 the most finished lyrics and idyls of every golden age of 
 literature, the truest poets have felt the inspiration of the 
 truest friendship, and have uplifted that sentiment as an 
 ideal before those who might otherwise have failed to 
 perceive its transcendent admirableness. Thus inspired 
 they have become inspirers in the realm of this noblest 
 and most God-like affection. 
 
 Ennius, who is called the father of Latin poetry, and 
 whose impress was on the best literary work of his suc- 
 cessors, so felt the inspiration of his friendship with 
 Scipio Africanus, that, as Cicero reminds us, he felt that 
 life would not be "worth living" without the joy that 
 comes of having and being a friend. Terence, a leader 
 in Latin comic poetry, and Lucilius, the pioneer in 
 Roman satire, shared in the friendship of Lselius and 
 Scipio; and the friendship which is immortalized in the 
 De Amicitia of Cicero was directly an inspiration to these 
 poets, while Terence certainly had aid in the composition 
 of his comedies by the chiefest of these friends. Catullus 
 could never have been the poet he showed himself in his 
 passionate expressions of love, if he had not been the 
 man he was through his friendship for Veranius, and 
 through his unselfish devotedness to his brother-friend 
 Hortalus. 
 
 When we reach the golden age of Latin poetry, in the 
 days of Virgil and Horace, we find that friendship is the 
 very center of the innermost poetic circle. Maecenas 
 inspires friendship in the hearts of the poets, and by in- 
 spiring their friendship he inspires their poetry. Varius, 
 and Pollio, and Tibullus, and Virgil, and Horace, are of 
 
Inspiring Poetry. 293 
 
 those who feel and show this inspiring influence. Virgil 
 tells tenderly of his ever-growing love for his earliest 
 friend and schoolmate, Gallus. He sings exultantly the 
 praise of friendship, in the story of the hero-friends, 
 Nisus and Euryalus. Two of his Eclogues are addressed 
 to his friend Pollio. His most finished poems, the 
 Georgics, are written at the special request of his friend 
 Maecenas. And at the approach of death he names his 
 friend and fellow-poet Varius as one of his literary exec- 
 utors, to whom should be entrusted the care of his unfin- 
 ished work and of his reputation. Neither Horace nor 
 Virgil could have been what he was, without the other's 
 friendship ; and both of these poets owed much to 
 Maecenas as patron and friend. 
 
 Sir Theodore Martin, in his " Life of Horace," speaks 
 of this poet's friendship with Maecenas as "among the 
 closest and most affectionate on record." "Throughout 
 the intimate intercourse of thirty years which ensued " 
 after the beginning of their friendship, he says, "there 
 was no trace of condescension on the one hand, nor of 
 servility on the other. Maecenas gave the poet a place 
 next his heart." And " Horace is never weary of ac- 
 knowledging how much he owes to his friend. When 
 he praises him it is without flattery. When he soothes 
 his anxieties or calms his fears, the words glow with 
 unmistakable sincerity. When he resists his patron's 
 wishes, he is firm without being ungracious. When he 
 sports with his foibles he is familiar without the slightest 
 shade of impertinence." The Sabine farm near Tivoli 
 was a gift of friendship from Maecenas to Horace; which 
 secured to the poet both a competency and the pleasures 
 
294 Inspiring Poetry. 
 
 of a country life. " It gave him leisure and amusement, 
 and opportunities for that calm intercourse with nature 
 which he needed for his spirit's health." And " it at once 
 prompted much of that poetry which has made Maecenas 
 famous, and has afforded ever-new delight to successive 
 generations." It has been said that Horace "gave to 
 friendship the ardor which other men give to love;" but 
 it might better be said that Horace illustrates, in his life 
 and verse, how much every true poet owes to the inspi- 
 ration of friendship. When, indeed, the thought of losing 
 the companionship of Maecenas by death pressed home 
 on the heart of Horace, his cry of agony went up : 
 
 " Why wilt thou kill me with thy boding fears ? 
 Why, O Maecenas, why ? 
 Before thee lies a train of happier years ; 
 
 Yes, nor the gods, nor I, 
 Could brook that thou shouldst first be laid in dust, 
 Thou art my stay, my glory, and my trust ! 
 
 "Ah, if untimely Fate should snatch thee hence, 
 
 Thee, of my soul a part, 
 Why should I linger on, with deadened sense, 
 
 And ever-aching heart, 
 A worthless fragment of a fallen shrine ? 
 
 No, no, one day shall see thy death and mine ! 
 
 "Think not that I have sworn a bootless oath ; 
 Yes, we shall go, shall go, 
 Hand linked in hand, whene'er thou leadest both 
 The last road below." 1 
 
 Maecenas, dying, commended with almost his last words 
 his friend Horace to his imperial friend Augustus; and 
 Horace, within a few brief weeks, followed his friend, as 
 
 1 Sir Theodore Martin's translation. 
 
Inspiring Poetry. 295 
 
 he had promised. Side by side the friends were buried 
 on the Esquiline Hill in Rome. 
 
 Next, in order of time, after Horace, as a satirist, comes 
 Persius; and, with all the intensity of his denunciation 
 of the vices and follies of his age, there is, in the poetry 
 of Persius an evidence of such sympathy with all that is 
 pure and noble that his writings found exceptional favor 
 among the early Christians, and have a peculiar charm 
 to many to the present day. That it was the inspiration 
 of friendship that gave Persius his best and truest im- 
 pulses, his own emphatic words bear witness. He was 
 only sixteen years old, when he became the pupil and 
 the friend of Annaeus Cornutus, the Stoic philosopher. 
 Persius was of a noble family, while Cornutus was at the 
 best only a freedman, and originally a slave from Libya; 
 but Cornutus was a true friend to Persius, and Persius 
 realized this facl: with all that it might bring to him. 
 "To thee," says Persius to Cornutus, in grateful con- 
 fidence, "now, at the exhortation of the Muse, I give my 
 heart to be searched out; and I long to tell thee, my 
 sweet friend, how large a portion of my heart is yours." 
 Recalling his debt of gratitude to his friend as his guide 
 and teacher, Persius says: "When the path was doubt- 
 ful, and ignorance of pitfalls of life was drawing trembling 
 minds to the branching cross-roads, 'twas then I leaned 
 on thee. Thou didst receive my tender years, Cornutus. 
 Then the straight rule skilfully applied made straight my 
 warped morals; . . . and my countenance came to be 
 molded by thy thumb. . . . Our task was one, and to- 
 gether we arranged our times of rest. Thou canst not 
 doubt that the days of us both have been set in unison 
 
296 Inspiring Poetry. 
 
 by one fixed principle, and are derived from one star." 
 Thrasea Paetus, "the noblest specimen of Stoicism which 
 the Roman world produced in the first century of the 
 Empire," was also an attached friend of Persius ; as, 
 again, was the young poet Caesius Bassus, to whom he 
 addresses his sixth satire ; and both of these friends had 
 their part in uplifting his ideals and in inspiring his best 
 work. But it was the friendship of Cornutus that was 
 the making of Persius ; and when the poet died all his 
 property was bequeathed to this friend, and his literary 
 productions were committed to his keeping. 
 
 And so it is with the record of all the classic poets. 
 Friendship is an inspiration to that which is best and 
 noblest in poet and poetry. 
 
 It has been held by modern scholars that the peculiar 
 prominence given to friendship among the ancient Greeks, 
 and their Roman imitators, was a result of the absence 
 of domestic love in its highest purity; and that the 
 progress of Christianity brought other sentiments into 
 the place of friendship, so that it could no longer have 
 that pre-eminence which the Greeks accorded to it. 
 Principal Shairp expresses the thought of many, when 
 he says of the old-time views of friendship : " Affection 
 of this kind was the highest moral power known to the 
 Greeks, the central purifying power in Greek ethics. It 
 was ... to the Greeks not only an enjoyment, a pleasant 
 ornament of life, it was a necessity for all higher souls, 
 an essential element in their daily life, the antidote to 
 selfishness and narrow-mindedness. It was the touch- 
 stone of Hellenic virtue while their greatness lasted. . . . 
 It was the real soul of ancient life, shedding a grace and 
 
Inspiring Poetry. 297 
 
 a bloom over its clear-cut outlines. It supplied at once 
 that tender devotion which religion has engendered, and 
 that imaginative romance with which Christianity and 
 chivalry have combined to invest womanhood." 
 
 This view of the case is correct in its explanation of 
 the prominence given to friendship by the Greeks; but 
 it is a mistaken view in its suggestion that Christianity 
 and chivalry have lessened the relative importance of the 
 sentiment of friendship among personal and social virtues. 
 Self-abnegating friendship still is, as it always has been, 
 the transcendent human affection, man-ward and God- 
 ward. Among the. ancient Greeks, when woman was 
 little else than an object of passionate desire, and a wife 
 was rather a servant than a companion, the ties of family 
 had no such sacredness or binding force as those of a 
 voluntary affection resulting from a generous and lofty 
 purpose ; and then it was that the sentiment of friend- 
 ship at its best was the one gleam of divine truth falling 
 on men's pathway, to lead them onward and upward 
 toward unfailing light. Even then there were sugges- 
 tions of the possibility of friendship between husband 
 and wife, as in the case of Hector and Andromache ; 
 between brothers, as in the case of Castor and Pollux; 
 and between brother and sister, as in the case of Orestes 
 and Electra; but such instances were exceptional in the 
 history of the race, until Christianity intensified and 
 extended the power of friendship within the family circle, 
 as well as outside of it. It was through the uplifting 
 sentiment of friendship, in its purity and its ennobling 
 power, that chivalry did its best work in the world, and 
 that Christianity came to exhibit its refining and elevat- 
 
298 Inspiring Poetry. 
 
 ing influence in the best social life of these later cen- 
 turies. When Christian chivalry had elevated a man's 
 unselfish friendship for a woman who could never be his 
 wife, above any passion of love for a woman whom he 
 sought for himself, a new era had begun in the world, 
 and woman had a new and loftier place among men. 
 
 Chivalry was first known as pivoting on a devoted 
 friendship of man for man, — two companions-in-arms 
 being ready to do and dare and die for each other, be- 
 cause of their mutual love. But the progress of Chris- 
 tianity caused men to see the superiority of woman over 
 man in purity and nobleness, and to honor and revere 
 her because of that superiority in its revelation of God's 
 likeness. Then came an advance in the relation of a 
 knightly servitor to his mistress. He was no longer her 
 suitor, but her friend. His chief desire was not to marry 
 her, but to be worthy of her recognition of himself as 
 brave and pure and true through his loyal devotion to 
 her, or to the ideal which she held before him. Not 
 because of any disrespect for the married state, but in 
 order to keep the sentiment of unselfish friendship for 
 his mistress above temptation or suspicion, it was held, 
 in the best days of chivalry, that the highest and purest 
 affection of a knight for his mistress was possible only 
 where there was no thought of marriage between them 
 as an outcome of their relation as friends. The laws of 
 the Court of Love (which found their expression in the 
 Codex Amoris, attributed to King Arthur, but probably 
 put into form in the thirteenth century) affirmed that 
 chivalrous love would be terminated by the marriage of 
 the lovers to each other. Either party might marry 
 
Inspiring Poetry, 299 
 
 another without the interruption of the friendship; but 
 their union in marriage was not deemed consistent with 
 that exalted and unselfish sentiment which should actu- 
 ate and control a knight in his chivalrous love for the 
 woman who was his inspiration to noble being and noble 
 doing. "The only senses allowed to be the vehicle of 
 chivalrous love," says Richard Simpson, "were the eyes 
 and ears. The lover was forbidden to go beyond gaz- 
 ing on, or hearing, or thinking of, his love." These 
 restrictions were deemed necessary in the effort to uplift 
 an uncraving love above all selfish desire; and their 
 result, as a means of training, was a purer life for man 
 and a loftier position and worthier character for woman. 
 This truth is emphasized by Charles Mills, in his his- 
 toric review of the influence of chivalry, when he says : 
 "Woman was sustained in her proud elevation by the 
 virtues which chivalry required of her; and man paid 
 homage to her mind as well as to her beauty. She was 
 not the mere subject of pleasure, taken up or thrown 
 aside as passion or caprice suggested ; but, being the 
 fountain of honor, her image was always blended with 
 the fairest visions of his fancy, and the respectful con- 
 sideration which she, therefore, met with, showed she 
 was not an unworthy awarder of fame. Fixed by the 
 gallant warriors of chivalry in a nobler station than that 
 which had been assigned to her by the polite nations of 
 antiquity, all the graceful qualities of her nature blos- 
 somed into beauty, and the chastening influence of 
 feminine gentleness and tenderness was, for the first 
 time in his history, experienced by man." 
 
 Such a sentiment as that which, in chivalry, conjoined 
 
300 Inspiring Poetry. 
 
 thoughts of God and an unselfish love could not be 
 limited to the minds of martial knights. Illustrated and 
 uplifted by these men of heroic action, it would be sure 
 to lay hold of the better nature of men of profound thought 
 and of profounder feeling, and inspire them to grander 
 conceptions and loftier aspirings. And so it was that 
 this Christianized view of friendship became the inspira- 
 tion of modern poetry at its best; as a pure and sacred 
 friendship had been the inspiration of the best classic 
 and primeval poetry. 
 
 Modern poetry may be said to have begun with Dante. 
 Dante was born at a time when chivalry in its best ex- 
 hibit of heroic action was already on the wane; while 
 the influence of its self-abnegating spirit, in its reverent 
 loyalty to the ideal of pure womanhood, remained as its 
 choicest legacy to the world. Impressibility of nature, 
 purity of mind, and intensity of feeling, were the char- 
 acteristics of Dante from his earliest youth; and these 
 characteristics gave him his special susceptibility to the 
 best influences of his day. As chivalry required a would- 
 be knight to begin his special training at seven years of 
 age, and to choose early the woman who was to be his 
 inspiration to high thinking and noble achieving, young 
 Dante was yet but nine years old when he was impressed 
 with a sense of the loveliness and worth of a pure-minded 
 maiden a year younger than himself, and loyally yielded 
 to her the homage of his unselfish friendship. This 
 recognition of Beatrice Portinari as the object of his 
 uncraving love, is designated by Dante as the beginning 
 of a "new life" to him; and in his Vita Nnova he tells 
 the story of the growing inspiration which possessed his 
 
Inspiring Poetry. 301 
 
 whole being through the ideal which she presented to 
 him. From the first, Dante had so exalted an estimate 
 and so overpowering a sense of the womanly purity and 
 grace of Beatrice, that he could not be at ease, or seem 
 " himself," in her presence. He suffered in the conscious- 
 ness that he presented "so contemptible an appearance" 
 before her, through his embarrassment; but his absorb- 
 ing regard for herself as herself caused him renewedly 
 to forget his failures and to seek anew the inspiration of 
 her presence; "Therefore past sufferings," he said, "hold 
 me not back from seeking the sight of her." Dante 
 seems never to have sought Beatrice in marriage, or to 
 have been on terms of intimacy with her. His whole 
 thought was of her transcendent worth, and his desire 
 was simply to live as became the friend of one so good 
 and lovely as she, — in accordance with the sentiment of 
 the purest chivalry concerning the duty of a true knight 
 to the woman to whom he was a friend. 
 
 For a while Beatrice was accustomed to greet Dante 
 with a gracious salutation as they met, and this always 
 brought him to "the bounds of bliss." But by his very 
 efforts to avoid causing her disturbance he caused her to 
 so misunderstand him that she withdrew her salutations, 
 and this abashed him more than ever when he met her, 
 while it in no degree lessened his love for her. It was 
 at this time that he was asked by a group of ladies, "To 
 what end lovest thou this thy lady, since thou canst not 
 sustain her presence? Tell us, for sure the end of such 
 a love must be most strange." Thereupon his answer 
 was : " My ladies, the end of my love was formerly the 
 salutation of this lady of whom you perchance are think- 
 
302 Inspiring Poetry. 
 
 ing, and in that dwelt the beatitude which was the end 
 of all my desires. But since it has pleased her to deny 
 it to me, my lord Love, through his grace, hath placed 
 all my beatitude in that which cannot fail me." This 
 beatitude which could not fail Dante was the privilege 
 of being her friend, of loving her and admiring her and 
 sounding her praise, whatever her opinion of him might 
 be. "And I proposed," he said, "to take for theme of 
 my speech, always henceforward, that which should be 
 the praise of this most gentle one." In pursuance of this 
 resolve Dante told in poetry of the graces of Beatrice in 
 her character and in her person, including, according to 
 the customs of the times, her figure, her eyes, and her 
 lips. But having done this he added, in assurance of the 
 purity of his friendship — as uncraving love: "And in 
 order that every evil thought may be removed hence, let 
 him who readeth remember what is written above, that 
 the salutation of this lady, which was an action of her 
 mouth, was the end of my desires, so long as I was able 
 to receive it." 
 
 There was an inevitable conflict: of feelings in the mind 
 of Dante, with, on the one hand, his desire to be worthy 
 of the approval of the woman whose ideal inspired him, 
 and, on the other hand, his oppressive sense of short- 
 coming in his best endeavors. Confessing to this con- 
 flict, he said : " The lordship of Love is good, in that it 
 withdraweth the inclination of his liegeman from all vile 
 things ; " and again : "The lordship of Love is not good, 
 because the more fidelity his liegeman beareth to him, 
 so much the heavier and more grievous trials he must 
 needs endure." Yet through all these mental struggles 
 
Inspiring Poetry. 303 
 
 as a result of his unselfish love, Dante was conscious 
 that he was himself the gainer through this friendship, 
 and that all with whom he had to do were thereby 
 advantaged. He longed to tell her how he was " dis- 
 posed to her influence, and how her virtue wrought in " 
 him. And in speaking of the effect upon him of a sight 
 of her in her goodness, he said : " There no longer 
 remained to me an enemy ; nay, a flame of charity pos- 
 sessed me, which made me pardon every one who had 
 done me wrong; and had any one at that time questioned 
 me of anything, my only answer would have been ' Love,' 
 and my face would have been clothed with humility." 
 
 Beatrice Portinari was married, and this, it would seem, 
 without her ever knowing the measure of love she had 
 inspired in Dante ; and then she died. But neither her 
 marriage nor her death made Dante any less truly her 
 friend ; for his friendship, like all true friendship, was 
 conditioned, not on what the loved one was to her friend, 
 but on what she was in herself. The inspiration of her 
 memory was no less potent in Dante's mind than the 
 inspiration of her presence. After her death, and after 
 his triumph over a temptation to give her a lower place 
 in his mind, Dante recorded this new purpose of his : "A 
 wonderful vision appeared to me, in which I saw things 
 which made me resolve to speak no more of this blessed 
 one until I could more worthily treat of her. And to 
 attain to this I study to the utmost of my power, as she 
 truly knoweth. So that, if it shall please Him through 
 whom all things live, that my life shall be prolonged for 
 some years, I hope to say of her what was never said of 
 any woman." The outcome of this purpose of Dante 
 
304 Inspiring Poetry. 
 
 was the Divina Commedia, reflecting all the struggles of 
 his tender nature, and all the varied experiences of his 
 life of disappointment and trial, transfigured in the light 
 of a sacred and inspiring friendship. 
 
 " Ah ! from what agonies of heart and brain, 
 What exultations trampling on despair, 
 What tenderness, what tears, what hate of wrong, 
 What passionate outcry of a soul in pain, 
 Uprose this poem of the earth and air, 
 This medieval miracle of song! " x 
 
 Dante's simple narrative, in his Vita Nuova, of his 
 feelings and experiences as the true-hearted friend of a 
 woman, with whom his relations can never be aught but 
 those of friendship, who commands his loving reverence, 
 and whose lofty ideal inspires while it abashes him, is so 
 true to nature that it has bewildered those critics and 
 commentators who were unready to accept it in its sim- 
 plicity. It has seemed, indeed, to be too simple for plain 
 fact. Yet there is no better illustration, in all the ages, 
 of the inspiring power, over a true man's mind, of a pure 
 friendship for a true woman, without craving and with- 
 out wavering. Moreover, to one who has had all of 
 Dante's experiences, all the experiences of Dante seem 
 most natural. 
 
 A noteworthy confirmation of the fact that in Dante's 
 day the highest refinement of poetic sentiment was evi- 
 denced in a reverent admiration of a true woman, apart 
 from all craving love or selfish desire, is given in one of 
 Sordello's poems. Sordello was a predecessor of Dante, 
 whom Dante admired and honored. He lived yet nearer 
 
 1 Longfellow. 
 
Inspiring Poetry. 305 
 
 to the Crusades than Dante, and his writings are shaped 
 by the influences of his age. " In the south of France 
 the spirit of chivalry was beginning to express itself, and 
 it found utterance in Provencal poetry. Sordello was a 
 troubadour, if we may believe some of those who have 
 written of him ; and he had some of the finer, as well as 
 some of the coarser qualities which were associated with 
 chivalry." And this is Sordello's conception of an un- 
 selfish love : 
 
 " I love a lady, fair without a peer, 
 Serve her I'd rather, though she ne'er requite 
 My love, than give myself to other dames, 
 However richly they might pay their knight. 
 Requite me not ? Nay. He who serves a dame 
 Whose honor, grace, and virtue shine like day, 
 Can do no service which the very joy 
 Of doing doth not bounteously repay. 
 For other recompense I will not pine, 
 But should it come, her pleasure still is mine." * 
 
 Close following Dante as a poet was Petrarch; and 
 Petrarch's inspiration through friendship was not unlike 
 that of Dante's. It was the same chivalrous recognition 
 of a lofty ideal represented by a pure woman, to whom 
 he could never be more, and to whom he would never 
 be less, than an unselfish friend, that gave to each of 
 these Christian knights that sense of personal lack and 
 that purpose of high attainment which made him the 
 poet he was, and which won him his exalted place 
 in the world of literature. Petrarch, like Dante, dates 
 the beginning of a new life from his first sight of the 
 woman who so commanded his admiration and rever- 
 
 1 F. M. Holland's translation. 
 20 
 
306 Inspiring Poetry. 
 
 ence that he became her friend for always. Laura de 
 Noves was already the wife of Hugh de Sade when, on 
 April 6, 1327, Petrarch first saw her in the church of St. 
 Clara of Avignon. But the fa6l that Laura was married 
 was no barrier to such a pure and unselfish friendship as 
 Petrarch gave to her, and as accorded with the highest 
 conception of the best Christian chivalry of the period. 
 She was then about nineteen years of age, and he was 
 not quite twenty-three. At once he was drawn away 
 from himself and toward that which was purer and 
 nobler than his earlier enjoyments, in order to become 
 worthy of one so lovely, so admirable, and so good, as 
 he deemed her to be. Petrarch's very reverence for 
 Laura was, indeed, an embarrassment to him and to her; 
 and their kindly intercourse was less immediately helpful 
 to either than it might have proved to both, had his 
 obvious estimate of her not been so exalted and peculiar. 
 But with all the unrest and self-reproaches and manifold 
 discomforts that were a result to him, and with all the 
 mental pain that she may have endured in consequence 
 of this friendship and its expression, it was an unfailing 
 incitement and inspiration to him, and this is to her 
 unfailing honor. 
 
 It was for what she was in herself, and not for what 
 she was or ever could be to him, that Petrarch loved 
 Laura with friendship's unswerving love. His warmest 
 praises of her grace and beauty breathe this truth : 
 
 " The stars, the elements, and Heaven have made 
 With blended powers a work beyond compare ; 
 All their consenting influence, all their care, 
 To frame one perfect creature lent their aid. 
 
Inspiring Poetry. 307 
 
 Whence Nature views her loveliness displayed 
 
 With sun-like radiance sublimely fair ; 
 
 Nor mortal eye can the pure splendor bear : 
 
 Love, sweetness, in unmeasured grace arrayed. 
 
 The very air illumed by her sweet beams 
 
 Breathes purest excellence ; and such delight, 
 
 That all expression far beneath it gleams. 
 
 No base desire lives in that heavenly light, 
 
 Honor alone and virtue! — fancy's dreams 
 
 Never saw passion rise refined by rays so bright." x 
 
 Of the origin of his surpassing friendship for her, he says : 
 
 " Fair fame, bright honor, virtue firm, rare grace, 
 The chastest beauty in celestial frame, — 
 These be the roots whence birth so noble came. 
 Such ever in my mind her form I trace, 
 A happy burden and a holy thing, 
 To which on reverent knee with loving prayer I cling." 2 
 
 Because Laura is what she is, Petrarch would rather 
 be her unrequited friend than have the fullest friend- 
 ship of one less worthy of his devotion. In all his pain- 
 ful inability to prove himself the friend he longs to be — 
 
 " One comfort rests — better to suffer so 
 For her, than others to enjoy." 3 
 
 That his friendship for Laura was the inspiration of 
 Petrarch's best poetry is obvious in the fact that his fame 
 as a poet rests on his poems in her praise; and he him- 
 self is ever forward to give her credit for his highest 
 attainments as a poet: 
 
 " Blest be the year, the month, the hour, the day, 
 The season and the time, and point of space, 
 And blest the beauteous country and the place 
 Where first of two bright eyes I felt the sway : 
 
 1 Capel Loft's translation. 2 Macgregor's translation. 3 Ibid. 
 
308 Inspiring Poetry. 
 
 Blest the sweet pain of which I was the prey, 
 
 When newly doomed Love's sovereign law to embrace, 
 
 And blest the bow and shaft to which I trace 
 
 The wound that to my inmost heart found way : 
 
 Blest be the ceaseless accents of my tongue, 
 
 Unwearied breathing my loved lady's name ; 
 
 Blest my fond wishes, sighs, and tears, and pains : 
 
 Blest be the lays in which her praise I sung, 
 
 That on all sides acquired to her fair fame, 
 
 And blest my thoughts ! for o'er them all she reigns." * 
 
 After Laura's death, Petrarch finds himself striving in 
 vain after his former attainment as a poet : 
 
 " But she is gone whose inspiration hung 
 On all my words, and did my thoughts beguile. 
 My numbers harsh seemed melody awhile, 
 Now she is mute who o'er them music flung." 2 
 
 Best of all, in proof of the truth that it was an unselfish 
 friendship, and not a craving love, for Laura that pos- 
 sessed and inspired Petrarch, is his oft-repeated declara- 
 tion that his affection for her was the means of drawing 
 his affections heavenward, and that, the more he loved 
 her, the more he loved his God. 
 
 " 'Twas she inspired the tender thought of love 
 Which points to heaven, and teaches to despise 
 The earthly vanities that others prize : 
 She gave the soul's light grace, which to the skies 
 Bids thee straight onward in the right path move ; 
 Whence buoyed by hope e'en now I soar to worlds above." 3 
 
 " Lady, in your bright eyes 
 Soft glancing round, I mark a holy light, 
 Pointing the arduous way that heavenward lies. 
 
 1 Wrangham's translation. 2 Wollaston's translation. 
 
 3 Wrangham's translation. 
 
Inspiring Poetry. 309 
 
 This is the beacon guides to deeds of worth, 
 And urges me to seek the glorious goal : 
 This bids me leave behind the vulgar throng, 
 Nor can the human tongue 
 Tell how those orbs divine o'er all my soul 
 Exert their sweet control." x 
 
 Nor is it in impassioned verse alone that Petrarch 
 bears this testimony to the spiritual uplifting which this 
 friendship gave to him. In one of his prose dialogues 
 with St. Augustine, he dwells on the influence of his 
 friendship for Laura. " I never loved anything that was 
 base," he said ; " yea, I do not remember that I ever 
 loved except the most excellent. . . . This one thing — 
 whether you find my motives in gratitude or in folly — I 
 will not pass over in silence. Whatever you see in me, 
 be it little or much, is due to her ; nor would I ever have 
 attained to this measure of name and fame, unless she 
 had cherished, by those most noble influences, that very 
 feeble implanting of virtues which nature had placed in 
 this breast. She recalled my youthful spirit from every 
 kind of baseness, and drew me back, as they say, with a 
 hook, and constrained me to give heed to lofty things. 
 And why not ? — since it is certain that love changes us 
 into the likeness of what we love." It was twenty-one 
 years after Petrarch's first meeting of her that Laura 
 died, having lived a quiet and blameless life as a true 
 wife and mother, — the mother of ten children, and the 
 revered ideal of her friend Petrarch. With all his sorrow 
 over her loss he was as truly her friend after her death 
 as before; and he even felt that while still inspired by 
 
 1 Dacre's translation. 
 
310 Inspiring Poetry. 
 
 her he was in a sense nearer to her and in closer sym- 
 pathy than while she was here. In a vision she appears 
 to him, and speaks words of comfort, in view of his grief 
 and of her memory of the constraint that was between 
 them in her lifetime here. 
 
 " 'Dear friend,' she says, 'thy pangs my soul distress ; 
 But for our good I did thy homage shun ' — 
 In sweetest tones that might arrest the sun." * 
 
 And his confidence in her recognition of his friend- 
 ship, as it was and is and ever must be, finds this glad 
 expression : 
 
 " Who feared me once, now knows, yet scarce believes, 
 I am the same who wont her love to seek, 
 Who seek it still ; where she but heard me speak, 
 Or saw my face, she now my soul perceives." 2 
 
 Petrarch had already been crowned poet laureate at 
 Rome, because of what he had done and of what he 
 was through the inspiration of his friendship for Laura. 
 He wore his laurels gracefully for a quarter of a century 
 after her death ; but he was never less her friend than 
 while in the zenith of his fame in her lifetime, and his 
 place in history is secure for all' time, because of what 
 she was, as inspiring him to the friendship which made 
 him what he was. 
 
 "Dante and Petrarch," says Hallam, "are as it were 
 the morning -stars of our modern literature." Dante 
 wrought the greater master -piece of poesy; but Pe- 
 trarch had larger influence over his times and the poets 
 who followed him. The inspiration of each was a sacred 
 
 1 Macgregor's translation. 2 Ibid. 
 
Inspiring Poetry. 311 
 
 friendship for a pure-minded and noble-hearted woman. 
 But both Dante and Petrarch felt and evidenced the 
 power in their lives of the sentiment of friendship, apart 
 from its exhibit in the master passion which inspired 
 their highest poetry; for he who is a true friend to one, 
 can be a better friend to all. 
 
 When Dante wrote his earliest sonnet, before he had 
 a poet's experience or a poet's name, young Guido 
 Cavalcanti, a poet of tender heart and of appreciative 
 sensibilities, recognized a brother spirit in Dante, and 
 responded in sympathy to his heart-call in that sonnet. 
 "Among those who replied to it," says Dante, "was he 
 whom I call the first of my friends. . . . And this was, 
 as it were the beginning of the friendship between him 
 and me." Guido Cavalcanti is described by his con- 
 temporaries as a noble knight, brave and courteous; 
 wise and learned, a logician and philosopher; a gentle- 
 man "singularly well spoken," and in no way lacking 
 in aught that "was commendable in any man." He 
 has even been called "the other eye of Florence in the 
 time of Dante " (alter oculns Flo? -entice tempore Dantis). 
 Dante was not yet nineteen when the impress of this 
 friend's positive character was first made upon him ; and 
 their close intimacy in friendship was continued for 
 seventeen years. Longfellow notes the remarkable like- 
 ness of one of the poems of Guido Cavalcanti to the treat- 
 ment of the same subject in Dante's master-piece, and 
 says : " From the similarity between this poem and the 
 lines of Dante one might infer that the two friends had 
 discussed the matter in conversation, and afterwards that 
 each had written out their common thought." Who can 
 
312 Inspiring Poetry. 
 
 doubt that such a friendship had its shaping power on 
 such a mind as Dante's? Nor is it strange that Dante 
 makes recognition of his indebtedness to this early guide 
 of his mind, when he pictures the father of Guido as 
 inquiring of him, in his journey through Hell: 
 
 " If through this blind 
 Prison thou goest by loftiness of genius, 
 Where is my son? and why is he not with thee ? " 
 
 Not to dwell on other impressing friendships of Dante, 
 like those of Giotto the painter, and Ulberti the poet, it 
 is to be noted that another Guido — Guido Novello da 
 Polenta — had a peculiar influence over his later life-course. 
 This " splendid prote6lor of learning, himself a poet, and 
 the kinsman of that unfortunate Francesca whose story 
 had been told by Dante with such unrivaled pathos," was 
 a devoted friend of Dante, who made his home with him 
 in Ravenna. Dante loved this princely friend, and was 
 glad to exert his best abilities in proof of his friendship. 
 Having failed to obtain an audience from the powers at 
 Venice while on an embassy from his friend and patron, 
 " Dante returned to Ravenna so overwhelmed with dis- 
 appointment and grief, that he was seized by an illness 
 which terminated fatally;" and so it was that the master- 
 ful life of the great poet was begun and continued and 
 ended under the inspiration of friendship. 
 
 Petrarch also owed much to friendship apart from 
 the inspiration of his regard for Laura. While yet but 
 a school-boy he formed a close friendship with Guido 
 Settimo, a Genoese youth of about his own age, whose 
 parents, like those of Petrarch, were political exiles at 
 
Inspiring Poetry. 3 1 3 
 
 Avignon. That friendship continued unbroken for more 
 than fifty years, until the death of Guido as archbishop 
 of Genoa; and the constant influence of Guido over 
 Petrarch was in the nature of both stimulus and sym- 
 pathy. Another friendship that had much to do with 
 shaping the career of Petrarch was formed, when he was 
 just twenty-one years old, with James Colonna, of the 
 illustrious Italian family. This friend became also his 
 patron, and when appointed bishop of Lombes took him 
 into his episcopal residence; and afterwards the two 
 friends traveled and studied together. By means of this 
 friendship Petrarch was brought into intimate relations 
 with Cardinal Colonna, the brother of his friend, and 
 thereby his opportunities for the study of life and of liter- 
 ature were promoted. So close was the friendship be- 
 tween Petrarch and James Colonna that, when the latter 
 died in Lombes, the former, being at Parma, was con- 
 sciously impressed with a sense of his friend's death at 
 the very time of its occurrence. 
 
 Other friendships of importance were formed by Pe- 
 trarch, all the way along in his career ; for he could not 
 live except by loving. His latest friendship was with 
 Boccaccio. It was not long after Laura's death that the 
 two poets met at Florence. " Their friendship," says 
 Hueffer, " seems to have been instantaneous ; a friend- 
 ship at first sight, as warm and unselfish as was ever con- 
 tracted by freshmen at college. Like school-boys, also, 
 they at once begin telling each other their secrets ; and 
 their correspondence, commenced soon after their meet- 
 ing and continued almost to the last day of their lives, is 
 not surpassed in literature, as regards the variety of topics 
 
314 Inspiring Poetry. 
 
 touched upon, and the familiarity and perfect mutual con- 
 fidence evinced in every turn of expression." Boccaccio 
 also had found inspiration to poetry in his recognition of 
 a high womanly ideal in one to whom he could be only 
 a friend, and his praises of " Fiammetta " are an indication 
 of his measurable appreciation of the better spirit of Pe- 
 trarch in this direction. Boccaccio's later years were im- 
 pressed more profoundly than Petrarch's by this delightful 
 friendship ; and it would seem that its uplifting influence 
 led Boccaccio to an entire change of life and character. 
 But the chief value of its record is in its illustration of 
 the truth that only he can be" a poet who knows how to 
 be a friend. 
 
 English poetry had its true beginning in Chaucer, 
 whom Tennyson characterizes as 
 
 "... The morning star of song, who made 
 
 His music heard below ; 
 Dan Chaucer, the first warbler, whose sweet breath 
 
 Preluded those melodious bursts that fill 
 The spacious times of great Elizabeth 
 
 With sounds that echo still." 
 
 And the inspiration of Chaucer as a poet was that senti- 
 ment of unselfish friendship, or chivalrous love, which 
 made poets of Dante and Petrarch. " The secret of the 
 richness and enduring character of Chaucer's work," says 
 Professor Minto, " is that he had a fruitful idea ready to 
 his hand, an idea which had been flowering and bearing 
 fruit in the minds of two centuries. . . . Chivalrous love 
 had been the presiding genius, the inspiring spirit, of 
 several generations of poets and critics when Chaucer 
 began to write. Open any of his works, from the " Court 
 
Inspiring Poetry, 315 
 
 of Love " down to the " Canterbury Tales," and you find 
 that the central idea of it is to expound this chivalrous 
 sentiment, either directly by tracing its operation or 
 formulating its laws, or indirectly by setting it off against 
 its counterpart, the sentiment of the villain or the churl." 
 The love which had Chaucer's admiration was a love that 
 was in itself purity and reverence, without any admix- 
 ture of selfish craving ; it was a love that took a man 
 away from himself toward that which was more noble 
 and more virtuous and more exalted than aught he had 
 known before. It was the love that friendship is at its 
 truest and best. It is of such a love, as over against a 
 love that craves, that Chaucer's pure-hearted Delight 
 speaks in praise, while contending with Lust, who would 
 put all loves on one plane. 
 
 " ' Nay,' quod Delite, ' love is a vertue clere, 
 And from the soule his progresse holdeth he : 
 Blynd appityte of lust doth often stirre, 
 And that is synne : for reason lakketh there. 
 
 For God, and saint, they love right verely 
 
 Voide of al synne and vise : this know I wele, 
 
 Affecion of flesh is synne truly ; 
 
 But verray 1 love is vertue, as I fele, 
 
 For verray love may thy freyle desire akkele 2 
 
 For verray love is love withouten synne.' " 
 
 We do not know enough of the early life of Chaucer 
 to be sure who it was that first inspired his highest friend- 
 ship ; but in view of the truth that chivalrous love was, 
 in Chaucer's day, understood to be directed only toward 
 a woman who was excluded from the possibility of his 
 
 1 True. 2 Cool. 
 
3 1 6 Inspiring Poetry. 
 
 possession, in order that its unselfishness might be the 
 more evident, it is quite probable that his friendship for 
 the Duchess of Lancaster, the first wife of John of Gaunt, 
 was his earliest inspiration as a poet. It has been said 
 that "Chaucer's A B C," an alphabetical prayer to the 
 Virgin Mary, was composed " at the request of Blanche, 
 Duchess of Lancaster, as a prayer for her private use, 
 [she] being a woman in her religion very devout." It 
 is certainly true that one of the earliest of Chaucer's 
 poems is "The Dethe of Blaunche the Duchesse," — this 
 woman to whom he was a friend while she was the wife 
 of his friend. James Russell Lowell has called this trib- 
 ute of friendship "one of the most beautiful portraits of 
 a woman that ever was drawn ; " and such a portrait could 
 have been made only by one who appreciated at the fullest 
 its original, and therefore could attest his portrait with the 
 
 assurance: 
 
 " She was as good, so have I reste, 
 As ever was Penelopee of Grece, 
 Or as the noble wife Lucrece, 
 That was the best, — he telleth thus 
 The Romayne, Tytus Lyvyus, — 
 She was as good, and no thynge lyke, 
 Thogh hir stories be autentyke ; 
 Algate 1 she was as trewe as she." 
 
 "We have here," says Henry Morley, "the individual 
 portrait of a gentlewoman who had been the poet's 
 friend, and in whom he had seen a pattern of pure 
 womanly grace and wifely worth ; " and it is in an unsel- 
 fish recognition of, and joy over, such an ideal, that a 
 friend might find the inspiration of a poet. 
 
 1 However. 
 
Inspiring Poetry. 317 
 
 A very early friendship of Chaucer, and a lasting one, 
 was with John Gower, his senior in years and in the 
 practice of the poetic art, although greatly his inferior 
 in genius. Gower's spirit as a poet took him out of him- 
 self in love toward others and toward God. Chaucer 
 called him "the moral Gower," and Gower's morality 
 was based on self-abnegating love. The honor, the affec- 
 tion, and the sympathy given by Gower to Chaucer could 
 not have been without their influence in a nature of such 
 sensitiveness and grace and gentleness as Chaucer's. 
 Each of these poets had words of affectionate praise for 
 the other in his works, and to the last their intercourse 
 was worthy of their place in history. The friendship of 
 John of Gaunt had an important part in the life-shaping 
 of Chaucer. He was both friend and patron to the poet; 
 and it was through his friendship that Chaucer was sent 
 to Italy, where he was brought under the inspirations of 
 the work of Dante and Petrarch and Boccaccio; and 
 the courtly training of Chaucer, which shows itself in 
 every strain of his best verse, was an incidental result of 
 John of Gaunt's affection. Some of Chaucer's choicest 
 poems were written at the request of this princely friend. 
 It would, indeed, seem hardly open to question that 
 Chaucer was the poet he was through his conception of 
 the sentiment of friendship at its highest and best, quick- 
 ened by the illustrations of that sentiment in the life he 
 lived. 
 
 It was a full century and a half after Chaucer, "the 
 morning star of song," had preluded the brilliant day of 
 literature in the Elizabethan age, that the first streaks 
 of that day's dawn showed themselves, in the poetry of 
 
3 1 8 Inspiring Poetry, 
 
 Wyatt and Surrey; and it was unselfish love which made 
 these poets co-workers in their goodly service to the 
 world, and which inspired their highest poetic strains. 
 It was as friends that they were poets, and they were 
 poets of friendship. As to their place in literature, they 
 have been called "the two chief lanternes of light to all 
 others that have since employed their pennes upon Eng- 
 lish Poesies." The same sentiment of chivalrous love 
 for a pure and noble woman, apart from any hope of her 
 ever belonging to him who was her loyal friend, which 
 was the inspiration of Dante, of Petrarch, and of Chaucer, 
 was the inspiration alike of Wyatt and of Surrey; as, 
 indeed, in their day there was no possibility of any senti- 
 ment being comparable with this as a means of uplifting 
 and ennobling a man who had high poetic capabilities. 
 
 In the case of Wyatt, it would seem to have been Queen 
 Anne Boleyn who thus drew him out of himself toward 
 that which was loveliest and best. In the case of Surrey, 
 it was "Geraldine," who is supposed to have been Eliza- 
 beth, a daughter of Gerald Fitz Gerald, ninth Earl of 
 Kildare, a lovely girl of seven years at the time of 
 Surrey's marriage, and who was married at fifteen to 
 a man of sixty. The customs of the time justified the 
 free expression of such a sentiment as this, and its culti- 
 vation was in the direction of the purest and highest 
 manhood — in the triumph of self-abnegating affection 
 over selfish desire. Purity of thought and of phrase in 
 the treatment of the sentiment of love, and the separa- 
 tion of love from lust, are characteristics of the poetry of 
 both Wyatt and Surrey beyond aught that was before 
 known in English literature. 
 
Inspiring Poetry. 319 
 
 Of the gain to the lover, in a pure and unrequited 
 affection, Wyatt makes Love reply to his unwise com- 
 plaint of its cost and pains : 
 
 " In his young age, I took him from that art, 
 That selleth words, and make a clattering knight, 
 And of my wealth I gave him the delight. 
 Now shames he not on me for to complain, 
 That held him evermore in pleasant game, 
 From his desire, that might have been his pain : 
 Yet thereby alone I brought him to some frame ; 
 Which now as wretchedness, he doth so blame ; 
 And toward honor quickened I his wit, 
 Where as a dastard else he might have sit. 
 He knoweth how great Atrides, that made Troy fret ; 
 And Hannibal to Rome so troublous ; 
 Whom Homer honored, Achilles that great ; 
 And African Scipion the famous ; 
 And many other, by much honor glorious ; 
 Whose fame and acts did lift them up above ; 
 I did let fall in base dishonest love. 
 And unto him, though he unworthy were, 
 I chose the best of many a million ; 
 That under sun yet never was her peer 
 Of wisdom, womanhood, and of discretion ; 
 And of my grace I gave her such a fashion, 
 And eke such way I taught her for to teach, 
 That never base thought his heart so high might reach. 
 Evermore thus to content his mistress, 
 That was his only frame of honesty, 
 I stirred him still toward gentleness ; 
 And caused him to regard fidelity ; 
 Patience I taught him in adversity : 
 Such virtues learned he in my great soul ; 
 Whereof repenteth now the ignorant fool. 
 
 • • • • • 
 
 But one thing yet there is, above all other : 
 
^20 Inspiring Poetry. 
 
 o 
 
 I gave him wings, wherewith he might upfly 
 To honor and fame ; and if he would to higher 
 Than mortal things, above the starry sky : 
 Considering the pleasure that an eye 
 Might give in earth, by reason of the love ; 
 What should that be that lasteth still above? " 
 
 The gain of an unselfish love, despite its uttermost 
 cost, is the glad theme of Surrey's rejoicing, even more 
 than of Wyatt's. Recalling the outlay of blood and 
 treasure in Troy's long siege, because of men's love for 
 Helen, Surrey says: 
 
 " Then think I thus : 'Sith such repair, 
 So long time war of valiant men, 
 Was all to win a lady fair, 
 Shall I not learn to suffer then ? 
 And think my life well spent to be, 
 Serving a worthier wight than she ? ' " 
 
 In assurance that his unswerving loyalty to this object 
 of his affection is because of what she is in herself, and 
 not for what she is to him, he declares : 
 
 " Set me in high, or yet in low degree; 
 
 In longest night, or in the shortest day ; 
 
 In clearest sky, or where clouds thickest be ; 
 
 In lusty youth, or when my hairs are gray : 
 
 Set me in heaven, in earth, or else in hell, 
 
 In hill, or dale, or in the foaming flood ; 
 
 Thrall, or at large, alive whereso I dwell, 
 
 Sick, or in health, in evil fame or good, 
 
 Hers will I be ; and only with this thought 
 Content myself, although my chance be nought." 
 
 As to the profit of such loving as this, he can say: 
 
Inspiring Poetry. 321 
 
 " But chiefly this I know, 
 That lovers must transform into the thing beloved, 
 And live, (alas ! who could believe ?) with sprite from 
 life removed." 
 
 That Surrey's love for Geraldine is a sincere friendship is 
 shown in his appeal to her to show him favor as her ever- 
 loyal friend: 
 
 " The golden gift that Nature did thee give, 
 To fasten friends and feed them at thy will, 
 With form and favor, taught me to believe, 
 How thou art made to show her greatest skill. 
 
 Now certes Garret, 1 since all this is true, 
 That from above thy gifts are thus elect, 
 Do not deface them then with fancies new ; 
 Nor change of minds, let not the mind infect: 
 But mercy him thy friend that doth thee serve ; 
 Who seeks alway thine honor to preserve." 
 
 Like all true friendship, this love of Surrey's, being with- 
 out a selfish end, is endless ; in all changes it is change- 
 less. Therefore he says of his purpose in it : 
 
 " And so determine I to serve until my breath ; 
 Yea, rather die a thousand times, than once to false my faith. 
 And if my feeble corpse, through weight of woful smart 
 Do fail, or faint, my will it is that still she keep my heart. 
 And when this carcass here to earth shall be refared, 
 I do bequeath my wearied ghost to serve her afterward." 
 
 Thus it was that a new beginning was made in English 
 poetry by two poet-friends, each of whom was inspired 
 to his highest flight in poetry by the ideal of a pure and 
 unselfish love for that which was most admirable, and 
 
 1 The family name of the Fitz Geralds. 
 21 
 
322 Inspiring Poetry, 
 
 nearest to divine, in a true woman whose best personality 
 commanded his unswerving friendship. The character 
 and work of these friends have put an impress on all 
 English poetry to the present day, as they in turn reflected 
 the character and work of the great Italian poets who 
 were inspired by the same lofty sentiment. Strange, 
 indeed, it is that the critics have so often questioned the 
 reality of the unselfish and inspiring love of Dante for 
 Beatrice, of Petrarch for Laura, of Chaucer for the 
 Duchess Blanche, of Wyatt for Queen Anne Boleyn, and 
 of Surrey for Geraldine. As well might it be supposed 
 that a vivid picture of a gorgeous sunset were painted by 
 an ever-blind artist, as that these truthful portrayals of 
 pure and reverent friendship, as a master-passion of the 
 poet, were the creations of fancy in minds that never 
 experienced the surpassing power of such a sentiment. 
 
 The uplifting of woman by chivalry and poetic thought, 
 as worthy of man's reverent homage in a life-long friend- 
 ship, proved to be her uplifting in man's esteem as wife 
 and mother and sister and daughter. When it was real- 
 ized that woman's highest value was in what she was, 
 rather than in what she was to him who loved her, it was 
 but a step to the recognition of a true woman's right to 
 be thus esteemed by the man to whom she gave herself 
 in the closest of family relations. Spenser, "the poet's 
 poet," was first among poets to render the homage of 
 friendship to his wife. Before this it had been deemed 
 proper for a poet to give highest praise, in verse, only to 
 some woman who could never be aught to him but his 
 friend. But Spenser sounded the praises of his wife both 
 for what she was in mere womanly attractiveness, and for 
 
Inspiring Poetry. 323 
 
 what she was in higher womanly worth. And as Spenser 
 had specifically affirmed his recognition of friendship's 
 love as transcending conjugal love and kinship love, his 
 unstinted praise of his wife's truest self was in the nature 
 of a tribute of friendship. 
 
 " Loe ! where she comes along with portly pace, 
 Lyke Phcebe, from her chamber of the East, 
 Arysing forth to run her mighty race, 
 Clad all in white, that seems a virgin best. 
 So well it her beseemes, that ye would weene 
 Some angell she had beene. 
 Her long loose yellow locks lyke golden wyre, 
 Sprinckled with perle, and perling flowres atweene, 
 Doe lyke a golden mantle her attyre, 
 And, being crowned with a girland greene, 
 Seem lyke some mayden queene. 
 Her modest eyes, abashed to behold 
 So many gazers as on her do stare, 
 Upon the lowly ground affixed are, 
 Ne dare lift up her countenance too bold, 
 But blush to heare her prayses sung so loud, — 
 So farre from being proud. 
 Naithless, doe ye still loud her prayses sing, 
 That all the woods may answer, and your eccho ring. 
 
 But if ye saw that which no eyes can see, 
 The inward beauty of her lively spright, 
 Garnisht with heavenly guifts of high degree, 
 Much more then would ye wonder at that sight, 
 And stand astonisht lyke to those which red 1 
 Medusaes mazeful hed. 
 
 There dwells sweet Love, and constant Chastity, 
 Unspotted Fayth, and comely Womanhood, 
 Regard of Honour, and mild Modesty ; 
 
 1 Saw. 
 
324 Inspiring Poetry. 
 
 There Vertue raynes as queene in royal throne, 
 
 And giveth lawes alone, 
 
 The which the base affections doe obay, 
 
 And yeeld theyr services unto her will ; 
 
 Ne thought of things uncomely ever may 
 
 Thereto approch to tempt her mind to ill. 
 
 Had ye once seene these her celestial threasures, 
 
 And unrevealed pleasures, 
 
 Then would ye wonder, and her prayses sing, 
 
 That all the woods should answer, and your eccho ring." 
 
 It is because of this poet's uplifting an unselfish love 
 above that craving love which 
 
 " Doth not merit 
 The name of love, but of disloyall lust," 
 
 that Melissa says to him approvingly : 
 
 " To thee are all true lovers greatly bound, 
 That doest their cause so mightly defend : 
 But most all wemen are they debtors found, 
 That doest their bounty still so much commend." 
 
 From his early youth to his full maturity Spenser 
 owed much to the inspiration and aid of friendship, and 
 he was never unmindful of his indebtedness. While a 
 student at Cambridge, an intimacy of the closest and 
 most affectionate kind was formed between him and two 
 fellow-students, Gabriel Harvey and Edward Kirke, the 
 one older and the other younger than himself. It was 
 Kirke, the younger of these friends, who presented to the 
 public Spenser's first work, the " Shepherd's Calendar," 
 without the poet's name ; editing it, and giving an expla- 
 nation of its meaning, in an introductory epistle addressed 
 to Harvey. There is other evidence that Kirke " was 
 deeply in Spenser's confidence as a literary coadjutor, 
 
Inspiring Poetry, 325 
 
 and possibly in other ways." And Harvey, as a student 
 of English verse, and as a man of warm heart and clear 
 perceptions, was of real service to Spenser at a time when 
 no one else could give him sympathetic aid. Dean 
 Church is sure that Harvey "was a man who had influ- 
 ence on Spenser's ideas and purposes, and on the direction 
 of his efforts ;" and that, although he was somewhat vain 
 and pedantic, " there is no want of hard-headed shrewd- 
 ness in his remarks ; " moreover, that " in his rules for 
 the adaptation of English words and accents to classical 
 meters, he shows clearness and good sense in appre- 
 hending the conditions of the problem, while Sidney and 
 Spenser still appear confused and uncertain." Professor 
 Minto thinks " it is clear that Spenser, who had sense 
 enough not to be led astray by his eccentricities, received 
 a6live and generous help from him, and probably not a 
 little literary stimulus." It has been said, on the one 
 hand, that Harvey did not at first appreciate the beauties 
 of the " Faerie Queene," and told Spenser plainly his ob- 
 jections to it. On the other hand, it has been suggested 
 that we do not know the shape in which the earlier por- 
 tions of this work were laid before Harvey ; and that 
 perhaps the criticism it then received at the hand of this 
 true friend had a part in making it what it was when 
 finally it appeared in print a dozen years later. At all 
 events it is evident that Spenser looked upon this poet- 
 critic as his "singular good friend," to whom he could 
 pledge himself as a " devoted friend during life." Spenser, 
 in his pastorals, designated himself as " Colin Clout " and 
 Harvey as " Hobbinol." 
 
 Another friend from whom Spenser received inspiration 
 
326 Inspiring Poetry. 
 
 was Sir Philip Sidney. "That Sidney took to him, dis- 
 cussed poetry with him, introduced him at court, put 
 him in the way of preferment, — are ascertained facts in 
 his personal history," says Minto. It was no small 
 matter to any man to be under the direct influence of 
 that truest knight, that rarest embodiment of grace and 
 courtesy, that wise statesman, that attractive poet, that 
 lovable and fascinating personality ; and to a nature like 
 Spenser's the favor and approval of such a paragon of 
 human excellence must have proved a trumpet-call to a 
 higher, nobler life. No wonder that Spenser could refer 
 to Sidney with grateful appreciation as : 
 
 " The hevens pride, the glory of our daies, 
 
 • • • • • 
 
 Who first my Muse did lift out of the flore, 
 'To sing his sweet delights in lowlie laies." 
 
 And when it is remembered that Spenser declares it to 
 be the "generall end" of his greatest poem "to fashion 
 a gentleman or noble person in vertuous and gentle dis- 
 cipline," who can doubt that the ideal before his mind 
 was this friend Sidney, who had then no equal in this 
 sphere in all the earth ? 
 
 Finally, it was Sir Walter Raleigh who proved a friend 
 indeed to Spenser. Finding the poet in Ireland, with 
 only a small portion of the "Faerie Queene," completed, 
 after years of work upon it, Raleigh perceived the sur- 
 passing worth of that poem, and set himself to secure 
 the return of its author to England in order to its pub- 
 lishing. After nine years' absence from England, Spenser 
 returned with his friend Raleigh, and made ready to give 
 to the world his master-piece. He recognizes his in- 
 
Inspiring Poetry. 327 
 
 debtedness to the friendship of Raleigh, in the intro- 
 ductory letter commending to him the "Faerie Queene;" 
 as also in the story of his return to England, under the 
 title of "Colin Clouts Come Home Again," which he 
 presents to Raleigh as in " part of paiment of the infinite 
 debt" in which he acknowledges himself bounden. 
 
 " ' One day,' quoth he, ' I sat, as was my trade, 
 Under the foote of Mole, that mountaine hore, 
 Keeping my sheepe amongst the cooly shade 
 Of the greene alders by the Mullaes shore. 
 There a straunge shepherd chaunst to find me out. 
 
 He, sitting me beside in that same shade, 
 Provoked me to plaie some pleasant fit ; 1 
 And when he heard the musicke which I made, 
 He found himselfe full greatly pleased at it. 
 
 He gan to cast great lyking to my lore, 
 
 And great dislyking to my lucklesse lot, 
 
 That banisht had my selfe, like wight forlore, 
 
 Into that waste, where I was quite forgot. 
 
 The which to leave thenceforth he counseld mee. 
 
 • • • • • 
 
 So what with hope of good and hate of ill, 
 He me perswaded forth with him to fare. 
 
 • • • • • 
 
 So to the sea we came.' " 
 
 High above the highest poets towers Shakespeare, 
 "the thousand-souled Shakespeare," "the most august 
 of human intellects," "the greatest of all poetic geniuses 
 that ever has been or ever will be." If any poet might 
 have inspiration without the aid of friendship, it would 
 
 1 Strain. 
 
328 Inspiring Poetry. 
 
 seem to be this pre-eminent and unique personality ; and 
 if friendship shows its mastery in a mind like Shake- 
 speare's, no lesser mind could claim superiority to its 
 sway. 
 
 It has been said that no poet ever made so small dis- 
 closure of himself in his poetry as this " first among all 
 poets," for the very reason that "no man ever came near 
 him in the creative powers of the mind." Hence it is 
 that when Wordsworth suggests that the Sonnets of the 
 great poet are autobiographical, and that 
 
 " With this same key 
 Shakespeare unlocked his heart," 
 
 Browning resents the implied reflection on the poet's 
 creative faculty, and responds : 
 
 Did Shakespeare ? If so, the less Shakespeare he ! " 
 
 And a score of eminent Shakespearean critics have insisted 
 that whatever of love or friendship is apparent in the 
 Sonnets is the exhibit of an ideal sentiment, rather than 
 an actual one. But, wholly apart from any question of 
 Shakespearean interpretation, it is a psychological truth 
 beyond dispute that no man can understand his fellows 
 who lives wholly within himself; and that only as a' man 
 has experienced in some degree the power of any given 
 sentiment or passion can he have ability to portray that 
 sentiment or passion in face or words to others. He 
 who never loved nor hated cannot express love or hate 
 in exceptional vividness in his acting or in his writing. 
 He whose soul was never stirred to its depths by a sense 
 of loyalty to God or man, has no power to put in meas- 
 ured numbers the measureless power of true loyalty over 
 
Inspiring Poetry, 329 
 
 all the powers of the human mind. If, therefore, we find 
 in Shakespeare's poems an exhibit of friendship's senti- 
 ment at its highest, its extremest, and its best, we may 
 be sure that Shakespeare had felt the fullest force of that 
 sentiment, even though we be without a clue to those 
 facts in his personal history that would identify the friend 
 who drew him out of himself in that transcendent affec- 
 tion. We may, indeed, perceive that truth is presented 
 by the poet in the guise of fiction, but it is none the less 
 a truth for that. Judging by this test, while we have no 
 proof that Shakespeare ever felt the inspiration of pro-* 
 found religious convictions or of intense spiritual aspira- 
 tions, inasmuch as no character portrayed by him is 
 under the sway of such feelings, — we have abundant 
 evidence that in his thought and experience friendship 
 transcends all love. 
 
 "Two souls in one body" are pictured in "A Midsum- 
 mer Night's Dream," in Helena's reminder to Hermia of 
 the growth and power of their " school-days' friendship : " 
 
 " We, Hermia, like two artificial gods, 
 Have with our needles created both one flower, 
 Both on one sampler, sitting on one cushion, 
 Both warbling of one song, both in one key, 
 As if our hands, our sides, voices, and minds, 
 Had been incorporate. So we grew together, 
 Like to a double cherry, seeming parted, 
 But yet an union in partition ; 
 Two lovely berries moulded on one stem ; 
 So with two seeming bodies, but one heart ; 
 Two of the first like coats in heraldry, 
 Due but to one, and crowned with one crest." 
 
 Seeing through another's eyes as through one's own, is 
 
330 Inspiring Poetry, 
 
 suggested as a test of unselfish love, in Queen Katharine's 
 appeal to Henry VIII. : 
 
 " Or which of your friends 
 Have I not strove to love, although I knew 
 He were mine enemy ? What friend of mine 
 That had to him derived your anger, did I 
 Continue in my liking ?" 
 
 And Cassius holds before Brutus a mirror of true friend- 
 ship: 
 
 " Cassius. A friend should bear his friend's infirmities, 
 
 But Brutus makes mine greater than they are. 
 
 You love me not. 
 Brutus. I do not like your faults. 
 
 Cassius. A friendly eye could never see such faults." 
 
 " The Two Gentlemen of Verona " is throughout an 
 exhibit of love and friendship in their relations and con- 
 flicts. Proteus is false in friendship, and therefore is 
 false in love. Valentine being true in friendship is 
 worthier than Proteus in all things to the end. With 
 Proteus love is always selfish, and whether he seem true 
 or false his main thought is ever of self. When he 
 questions whether he shall be true to Julia and Valentine, 
 or be false to both for love of Silvia, he argues : 
 
 " To leave my Julia, shall I be forsworn ; 
 To love fair Silvia, shall I be forsworn ; 
 To wrong my friend, I shall be much forsworn ; 
 And even that power which gave me first my oath 
 Provokes me to this threefold perjury; 
 Love bade me swear and Love bids me forswear. 
 
 • • • 
 
 I cannot leave to love, and yet I do ; 
 
 But there I leave to love where I should love. 
 
Inspiring Poetry. 331 
 
 Julia I lose and Valentine I lose : 
 
 If I keep them, I needs must lose myself ; 
 
 If I lose them, thus find I by their loss 
 
 For Valentine myself, for Julia Silvia. 
 
 I to myself am dearer than a friend, 
 
 For love is still most precious in itself; 
 
 And Silvia — witness Heaven that made her fair! — 
 
 Shows Julia but a swarthy Ethiope. 
 
 I will forget that Julia is alive, 
 
 Remembering that my love to her is dead ; 
 
 And Valentine I'll hold an enemy, 
 
 Aiming at Silvia as a sweeter friend. 
 
 I cannot now prove constant to myself, 
 
 Without some treachery used to Valentine." 
 
 How different the noble-souled Valentine ! When Proteus 
 has betrayed him, and the disclosure of the false friend's 
 shame has brought the craven traitor to his knees crying 
 for pardon, Valentine has no thought of self, nor yet of 
 personal resentment, but only of the claims of his own 
 pledged friendship ; and his answer to Proteus's plea of 
 penitence, for seeking to win the love of Silvia by treach- 
 ery, is : 
 
 " Then I am paid ; 
 And once again I do receive thee honest. 
 Who by repentance is not satisfied 
 Is nor of heaven nor earth, for these are pleased. 
 By penitence the Eternal's wrath's appeased : 
 And that my love may appear plain and free, 
 All that was mine in Silvia I give thee." 
 
 This triumph of generous friendship over selfish love 
 proves a blessing to lovers as well as to friends, and all 
 have reason to rejoice that Valentine was capable of such 
 magnanimity through friendship. 
 
 Thus the plays of Shakespeare give incidental illustra- 
 
332 Inspiring Poetry. 
 
 tion of friendship's beauty and power; but it is in his 
 matchless series of Sonnets that we have the specific 
 proof of his inspiration as a poet through the force of 
 this master-passion of his race. That these Sonnets are 
 the expression of Shakespeare's personal feelings has, 
 indeed, been questioned, as has been many another self- 
 evident truth; but this is only an added wonder to their 
 wonderfulness. "Were it not for the fa<5t," says Furni- 
 vall, "that many critics really deserving the name of 
 Shakespeare students, and not Shakespeare fools, have 
 held the Sonnets to be merely dramatic, I could not have 
 conceived that poems so intensely and evidently auto- 
 biographic and self-revealing, poems so one with the 
 spirit and inner meaning of Shakespeare's growth and 
 life, could ever have been conceived to be other than 
 what they are, the records of his own loves and fears." 
 
 The real question for the critic is not whether Shake- 
 speare felt the power of such a friendship, but whether 
 the critic himself has had any experience of it. He 
 who has felt all that which Shakespeare voices in his 
 Sonnets, will not for a moment doubt that Shakespeare 
 felt it. Minto recognizes this as the pith of the case when 
 he says: "Friendship is not quite dead even in these 
 degenerate days ; there are still people alive to whom the 
 warmth of the warmest of Shakespeare's Sonnets would 
 not appear an exaggeration." And Dowden has a similar 
 view, when he says of the naturalness of Shakespeare's 
 friendship, as seen by one who is capable of such a senti- 
 ment : "That he should have given admiration and love 
 without measure to a youth high born, brilliant, accom- 
 plished, who singled out the player for peculiar favor, 
 
Inspiring Poetry, 333 
 
 will seem wonderful only to those who keep a constant 
 guard upon their affections, and to those who have no 
 need to keep a guard at all." 
 
 Who was the friend, " Mr. W. H.," to whom as their 
 "onlie begetter" these Sonnets were dedicated by " T. T.," 
 on their first publication, after the death of Shakespeare, 
 is not positively known ; yet there is good reason for 
 supposing that he was William Herbert, Earl of Pem- 
 broke, a nephew of Sir Philip Sidney, to whom, in 
 conjunction with his brother, as a well-known admirer 
 and patron of the great poet, the First Folio of Shake- 
 speare's Plays was dedicated. Fifty years ago Sir Henry 
 Hallam said, in review of the claims for this identi- 
 fication: "This hypothesis is not strictly proved, but 
 sufficiently so, in my opinion, to demand our assent;" 
 and later investigation has brought out much material 
 in its confirmation. "Though the initials have proved a 
 sufficient blind to the eyes of posterity," says Professor 
 Minto, "I doubt whether any blind was intended or 
 effected by them when they first appeared. In all proba- 
 bility, the object of Shakespeare's Sonnets was perfectly 
 well known to the first readers of them, and W. H. 
 pointed to William Herbert as surely as T. T. pointed to 
 Thomas Thorpe the bookseller." But, after all, this is a 
 minor matter. The chief thing is, that Shakespeare was 
 a friend to some one man, who drew him out of himself 
 into such a love as only he could give ; and that these 
 Sonnets are the expression of that friendship, and the 
 proof of its transcendent inspiration to their author. It 
 is evident from the Sonnets themselves that Shakespeare 
 loved his friend without measure, that his admiration of 
 
334 Inspiring Poetry, 
 
 him was unbounded, that his power of loving grew with 
 its exercise, that in time of absence and of his friend's 
 estrangement his love never lessened nor swerved, that 
 he suffered from his friend's lack and failures as only 
 such a nature as his, and in such a friendship, would 
 be capable of suffering; and that he fully realized his 
 own indebtedness to this friendship for that uplifting 
 of his nature which would surely give immortality to 
 his writings. 
 
 No warmth of praise nor intensity of love to which he 
 can give expression toward his friend seems to Shake- 
 speare the equal of what the truth demands ; albeit he 
 knows that posterity will not realize that fact. 
 
 "Who will believe my verse in time to come, 
 If it were filled with your most high deserts ? 
 Though yet, heaven knows, it is but as a tomb 
 Which hides your life and shows not half your parts. 
 If I could write the beauty of your eyes 
 And in fresh numbers number all your graces, 
 The age to come would say, ' This poet lies ; 
 Such heavenly touches ne'er touched earthly faces.' " 
 
 "A woman's face with Nature's own hand painted 
 Hast thou, the master-mistress of my passion ; 
 A woman's gentle heart, but not acquainted 
 With shifting change, as is false women's fashion ; 
 An eye more bright than theirs, less false in rolling, 
 Gilding the object whereupon it gazeth ; 
 A man in hue, all ' hues ' in his controlling, 
 Which steals men's eyes and women's souls amazeth." 
 
 " So are you to my thoughts as food to life, 
 Or as sweet-seasoned showers are to the ground ; 
 And for the peace of you I hold such strife 
 As 'twixt a miser and his wealth is found ; 
 
Inspiring Poetry. 335 
 
 Now proud as an enjoyer and anon 
 
 Doubting the filching age will steal his treasure, 
 
 Now counting best to be with you alone, 
 
 Then bettered that the world may see my pleasure ; 
 
 Sometime all full with feasting on your sight 
 
 And by and by clean starved for a look ; 
 
 Possessing or pursuing no delight, 
 
 Save what is had or must from you be took." 
 
 " Who is it that says most ? which can say more 
 Than this rich praise, that you alone are you?" 
 
 " Let not my love be called idolatry, 
 Nor my beloved as an idol show, 
 Since all alike my songs and praises be 
 To one, of one, still such, and ever so." 
 
 This wonderful love seems fullest at its start; yet it grows 
 with the passing years, and its power is greater and 
 greater; so that the poet-friend can say to his friend: 
 
 "Those lines that I before have writ do lie, 
 
 Even those that said I could not love you dearer ; 
 Yet then my judgment knew no reason why 
 My most full flame should afterwards burn clearer. 
 But reckoning time, whose millioned accidents 
 Creep in 'twixt vows and change decrees of kings, 
 Tan sacred beauty, blunt the sharp'st intents, 
 Divert strong minds to the course of altering things ; 
 Alas, why, fearing of time's tyranny, 
 Might I not then say, ' Now I love you best,' 
 When I was certain o'er incertainty, 
 Crowning the present, doubting of the rest ? 
 Love is a babe ; then might I not say so, 
 To give full growth to that which still doth grow ?" 
 
 But progress is the only change in this changeless love, 
 despite absence and disappointment and evil-doing. He 
 
336 Inspiring Poetry. 
 
 who has given himself in friendship has given himself 
 for always. Even when deceived and wronged he can 
 not only forgive but love on as before. 
 
 " I do forgive thy robbery, gentle thief, 
 Although thou steal thee all my poverty ; 
 And yet, love knows, it is a greater grief 
 To bear love's wrong than hate's known injury." 
 
 " That god forbid that made me first your slave, 
 I should in thought control your times of pleasure, 
 Or at your hand the account of hours to crave, 
 Being your vassal, bound to stay your leisure ! 
 
 Be where you list, your charter is so strong 
 That you yourself may privilege your time 
 To what you will ; to you it doth belong 
 Yourself to pardon of self-doing crime. 
 
 I am to wait, though waiting so be hell ; 
 
 Not blame your pleasure, be it ill or well." 
 
 " When thou shalt be disposed to set me light 
 And place my merit in the eye of scorn, 
 Upon thy side against myself I'll fight, 
 And prove thee virtuous, though thou art forsworn. 
 
 • • • • • 
 
 Such is my love, to thee I so belong, 
 
 That for thy right myself will bear all wrong." 
 
 " Some say thy fault is youth ; some wantonness ; 
 Some say thy grace is youth and gentle sport ; 
 Both grace and faults are loved of more and less ; 
 Thou mak'st faults graces that to thee resort." 
 
 " O, never say that I was false of heart, 
 Though absence seemed my flame to qualify. 
 As easy might I from myself depart 
 As from my soul, which in thy breast doth lie." 
 
Inspiring Poetry. 337 
 
 " Love is not love 
 Which alters when it alteration finds, 
 Or bends with the remover to remove. 
 
 • • • • 
 
 Love alters not with his brief hours and weeks, 
 But bears it out even to the edge of doom. 
 If this be error and upon me proved, 
 I never writ, nor no man ever loved." 
 
 Such fidelity in love costs heart-blood; and the truer the 
 friend in time of trial, the keener his suffering as a 
 friend. Yet friendship like this is precious beyond its 
 uttermost cost. Gleams of this truth are here and there 
 in these soul-disclosing Sonnets. 
 
 " If thou wilt leave me, do not leave me last, 
 When other petty griefs have done their spite, 
 But in the onset come ; so shall I taste 
 At first the very worst of fortune's might, 
 
 And other strains of woe, which now seem woe, 
 Compared with loss of thee will not seem so." 
 
 " But do thy worst to steal thyself away, 
 For term of life thou art assured mine, 
 And life no longer than thy love will stay, 
 For it depends upon that love of thine. 
 Then need I not to fear the worst of wrongs, 
 When in the least of them my life hath end." 
 
 "How like a winter hath my absence been 
 From thee, the pleasure of the fleeting year ! 
 What freezings have I felt, what dark days seen ! 
 What old December's bareness everywhere ! " 
 
 ''What potions have I drunk of Siren tears, 
 Distilled from limbecks foul as hell within, 
 Applying fears to hopes, and hopes to fears, 
 Still losing when I saw myself to win ! 
 
 22 
 
338 Inspiring Poetry. 
 
 What wretched errors hath my heart committed, 
 
 Whilst it hath thought itself so blessed never ! 
 
 How have mine eyes out of their spheres been fitted 
 
 In the distraction of this madding fever ! 
 
 O benefit of ill ! now I find true 
 
 That better is by evil still made better ; 
 
 And ruined love, when it is built anew, 
 
 Grows fairer than at first, more strong, far greater. 
 So I return rebuked to my content, 
 And gain by ill thrice more than I have spent." 
 
 " For if you were by my unkindness shaken 
 As I by yours, you've passed a hell of time, 
 And I, a tyrant, have no leisure taken 
 To weigh how once I suffered in your crime." 
 
 There is inspiration to a great soul in a soul-expanding 
 and soul-expending sentiment like this ; and the master- 
 poet acknowledges his indebtedness to the uplifting power 
 of this master-passion. 
 
 " How can my Muse want subject to invent, 
 While thou dost breathe, that pour'st into my verse 
 Thine own sweet argument, too excellent 
 For every vulgar paper to rehearse ? 
 O, give thyself the thanks, if aught in me 
 Worthy perusal stand against thy sight ; 
 For who's so dumb that cannot write to thee, 
 When thou thyself dost give invention light ? 
 Be thou the tenth Muse, ten times more in worth 
 Than those old nine which rhymers invocate ; 
 And he that calls on thee, let him bring forth 
 Eternal numbers to outlive long date. 
 
 If my slight Muse do please these curious days, 
 The pain be mine, but thine shall be the praise." 
 
 " Yet be most proud of that which I compile, 
 Whose influence is thine and born of thee : 
 
Inspiring Poetry. 339 
 
 In others' works thou dost but mend the style, 
 
 And arts with thy sweet graces graced be ; 
 But thou art all my art, and dost advance 
 As high as learning my rude ignorance." 
 
 "Your monument shall be my gentle verse, 
 Which eyes not yet created shall o'er-read, 
 And tongues to be your being shall rehearse 
 When all the breathers of this world are dead ; 
 
 You still shall live — such virtue hath my pen — 
 Where breath most breathes, even in the mouths 
 of men." 
 
 " Where art thou, Muse, that thou forget'st so long 
 To speak of that which gives thee all thy might ? 
 Spend' st thou thy fury on some worthless song, 
 Darkening thy power to lend base subjects light ? 
 Return, forgetful Muse, and straight redeem 
 In gentle numbers time so idly spent ; 
 Sing to the ear that doth thy lays esteem 
 And gives thy pen both skill and argument." 
 
 Without the outgoing and uplifting force of such a 
 friendship, not even such a poet as Shakespeare could 
 have been the poet he was ; for only as the best that was 
 in him was bettered could he attain to the better that 
 was ever before him. There are signs in the very Son- 
 nets themselves of the retarding influence of the social 
 and moral standards of the day, and of the evil elements 
 at work in the great poet's nature ; but in all, and 
 through all, the outworking and upworking of this self- 
 controlling friendship tend to the purifying and trans- 
 figuring of the nature thus alloyed. It is not that the 
 friend or his friendship is without spot or stain; but it is 
 that the friend is by friendship ever bettering his best. 
 And all that we can see of the progress of Shakespeare's 
 
340 Inspiring Poetry. 
 
 power as a poet corresponds with what the Sonnets dis- 
 close of his growth through his friendship. " Sad as it 
 may be to us/' says Furnivall, "to be forced to conclude 
 that shame has to be cast on the noble name we rever- 
 ence, yet let us remember that it is but for a temporary 
 stain on his career, and that through the knowledge 
 of the human heart he gained by his own trials we 
 get the intensest and most valuable records of his genius. 
 It is only those who have been through the mill them- 
 selves, that know how hard God's stones and the devil's 
 grind." 
 
 It was after the date of the earlier of his Sonnets, and 
 after the beginning of his acquaintance with Pembroke, 
 that Shakespeare wrote his master-pieces of creative 
 genius, including the tragedies of Hamlet, Macbeth, 
 Othello, and Lear. Reviewing the productions of this 
 later period of the great poet's labors, Professor Baynes 
 says appreciatively: "The typical plays of this period 
 . . . embody Shakespeare's ripest experience of the 
 great issues of life. In the four grand tragedies the cen- 
 tral problem is a profoundly moral one. It is the supreme 
 internal conflict of good and evil amongst the central 
 forces and higher elements of human nature, as appealed 
 to and developed by sudden and powerful temptation, 
 smitten by accumulated wrongs, or plunged in over- 
 whelming calamities. As the result, we learn that there 
 is something infinitely more precious in life than social 
 ease or worldly success — nobleness of soul, fidelity to 
 truth and honor, human love and loyalty, strength and 
 tenderness, and trust to the very end." And as recog- 
 nizing the bearing of Shakespeare's experiences of good 
 
Inspiring Poetry. 341 
 
 and ill in friendship, on this obvious progress of his in 
 knowledge and power, Furnivall says : " I always ask 
 that the Sonnets should be read -between the second and 
 third periods [of Shakespeare's dramatic work] ; for the 
 'hell of time' of which they speak is the best preparation 
 for the temper of that third period, and enables us to 
 understand it." It was through the gainful cost of 
 friendship, with its deepest and fullest involvings, that 
 Shakespeare, being the man he was, became the poet 
 he was. 
 
 In proving a general truth to be applicable in the more 
 important spheres, there is carried the obvious inference 
 that that truth is prevalent in the spheres of minor 
 importance. Hence, when it is shown that the greatest 
 poets of the ages have gained peculiar inspiration from 
 friendship, it is fair to take it for granted that other poets 
 have, in varying measure, been inspired through the 
 same potent sentiment. It is, therefore, quite unneces- 
 sary to take up the later English poets, one by one, in 
 order to show that their history illustrates the power of 
 the master-passion of humanity; yet it would be easy to 
 gain additional evidence in this line from the life-story 
 of any one of them, or of them all. 
 
 Saintly George Herbert, whose books are made up, 
 according to Richard Baxter, of " heart- work and heaven- 
 work," was a living center of friendship in his day. 
 Foremost among the friends who influenced him was 
 Dr. John Donne, called by Dryden "the greatest wit, 
 though not the greatest poet, of our [English] nation." 
 Donne was the attached friend of Herbert's widowed 
 mother. It was of her that he wrote : 
 
342 Inspiring Poetry. 
 
 " No spring nor summer's beauty hath such grace 
 As I have seen in one autumnal face. 
 
 • • • • • 
 
 If 'twere a shame to love, here 'twere no shame : 
 Affections here take reverence's name." 
 
 For the mother's sake Donne loved her son, and for her 
 sake, and her son's, he sought to be an inspiration to 
 him. Another inspiring friend of Herbert was Lord 
 Bacon. They two were much together. Herbert trans- 
 lated some of Bacon's works into Latin, and Bacon in 
 turn dedicated his poetic renderings of the Psalms of 
 David to Herbert. Bishop Lancelot Andrewes and Sir 
 Henry Wotton did their part, also, as friends, in making 
 Herbert what he was. 
 
 Katherine Philips won a place as a poet by her appre- 
 ciation and illustration of friendship. It was to her that 
 Jeremy Taylor addressed his celebrated "Discourse on 
 the Nature, Offices, and Measure of Friendship." Her 
 extended correspondence with Sir Charles Cotterel was 
 published, after her death, as "an admirable pattern for 
 the pleasing correspondence of a virtuous friendship," 
 and as showing "how an intercourse of writing between 
 persons of different sexes ought to be managed with 
 delight and innocence." In her closest friendships, with 
 Mrs. Annie Owen and Mrs. Mary Awbrey, Mrs. Philips 
 was known, after the fashion of the time, as " Orinda," 
 and they, respectively, as " Lucasia " and " Rosania." 
 Praised for her worth and her talent by Dryden, the 
 Earl of Orrery and the Earl of Roscommon, and others 
 known to fame, she was widely honored as the " Matchless 
 Orinda." Abraham Cowley, whom Addison called "a 
 
Inspiring Poetry. 343 
 
 mighty genius/' and who had great repute in his day, gave 
 her an exalted place as a poet, and as the poet of friend- 
 ship, in an ode on her death. 
 
 " To be a princess or a queen 
 Is great, but 'tis a greatness always seen ; 
 The world did never but two women know 
 Who, one by fraud, the other by wit, did rise 
 To the two tops of spiritual dignities ; 
 One female pope of old, one female poet now. 
 
 • • ■ • 
 
 The certain proofs of our Orinda's wit 
 In her own lasting characters are writ, 
 And they will long my praise of them survive. 
 
 • • • • • 
 
 The fame of Friendship, which so long had told 
 Of three or four illustrious names of old, 
 Till hoarse and weary of the tale she grew, 
 Rejoices now to have got a new, 
 A new and more surprising story, 
 Of fair Lucasia and Orinda's glory." 
 
 Dyce, and Cibber, and more recently Rowton, assign a 
 place to Mrs. Philips as " one of the best of our female 
 poets," and as a poet "celebrated for her friendship." 
 She was married when only sixteen, and she was quite a 
 model as wife and mother, while showing such excep- 
 tional earnestness and devotion as a friend. 
 
 It would seem that a discourse on friendship, by Mr. 
 Francis Finch, whom she addresses as "the excellent 
 Palsemon," aroused Mrs. Philips to a sense of this master- 
 passion, and inspired her to its exercise and praise. 
 
 " 'Twas he that rescued gasping Friendship, when 
 The bell tolled for her funeral with men : 
 
344 Inspiring Poetry. 
 
 'Twas he that made friends more than lovers burn, 
 And then made love to sacred friendship turn. 
 
 * • • • 
 
 He's our original, by whom we see 
 
 How much we fail, and what we ought to be." 
 
 Her love for her husband, called by her "Anterior," then 
 
 rose to friendship. In a temporary parting with him she 
 
 wrote : 
 
 " Thou shalt in me survey 
 Thyself reflected while thou art away. 
 For what some forward arts do undertake, 
 The images of absent friends to make, 
 And represent their actions in a glass, 
 Friendship itself can only bring to pass — 
 That magic which both fate and time beguiles, 
 And in a moment runs a thousand miles. 
 So in my breast thy picture drawn shall be, 
 My Guide, Life, Object:, Friend, and Destiny : 
 And none shall know, though they employ their wit, 
 Which is the right Antenor, thou or it." 
 
 To her earliest woman-friend, " Rosania," she wrote: 
 
 " Soul of my soul, my Joy, my Crown, my Friend — 
 A name which all the rest doth comprehend ; 
 How happy are we now, whose souls are grown 
 By an incomparable mixture, one : 
 Whose well-acquainted minds are now as near 
 As love, or vows, or friendship can endear ! 
 I have no thought but what's to thee revealed, 
 Nor thou desire that is from me concealed. 
 Thy heart locks up my secrets richly set, 
 And my breast is thy private cabinet. 
 Thou shed'st no tear but what my moisture lent, 
 And if I sigh, it is thy breath is spent. 
 United thus, what horror can appear 
 Worthy our sorrow, anger, or our fear ? ' ' 
 
Inspiring Poetry. 345 
 
 To " Lucasia," who proved her ideal friend, " Orinda " 
 
 multiplied poetic praises ; and, as the years passed on, 
 
 her love for this friend gained and grew in quietness of 
 
 strength. 
 
 " Come, my Lucasia, since we see 
 
 That miracles men's faith do move, 
 By wonder and by prodigy, — 
 
 To the dull angry world let's prove 
 There's a religion in our love. 
 
 • • • • 
 
 " Our hearts are mutual victims laid, 
 
 While they (such power in friendship lies) 
 Are altars, priests, and offerings made : 
 
 And each heart which thus kindly dies, 
 Grows deathless by the sacrifice." 
 
 "No bridegroom's nor crown-conqueror's mirth 
 To mine compared can be : 
 They have but pieces of this earth, 
 I've all the world in thee." 
 
 In parting for a season from Lucasia, Orinda rose to the 
 supremest height of self-abnegating love, in her wish to 
 be discarded or forgotten rather than be a cause of dis- 
 comfort to her friend : 
 
 " And should I thy clear fortunes interline 
 With the incessant miseries of mine ? 
 No, no, I never loved at such a rate 
 To tie thee to the rigors of my fate. 
 As from my obligations thou art free, 
 Sure thou shalt be so from my injury. 
 Though every other worthiness I miss, 
 Yet I'll at least be generous in this. 
 I'd rather perish without sigh or groan, 
 Than thou shouldst be condemned to give me one ; 
 
346 Inspiring Poetry. 
 
 Nay, in my soul I rather could allow 
 Friendship should be a sufferer, than thou. 
 Go then, since my sad heart has set thee free, 
 Let all the loads and chains remain on me." 
 
 Rarely has a poet owed more as a poet to the inspira- 
 tion of friendship than Katherine Philips ; and rarely has 
 a poet shown a more hearty and discriminating apprecia- 
 tion of friendship than she in its poetic praises. Extolling 
 love as " creation's soul," she saw in friendship the highest 
 reach of love : 
 
 " Friendship's an abstract of this noble flame, 
 
 'Tis love refined, and purged from all its dross, 
 The next to angels' love, if not the same, 
 
 As strong as passion is, though not so gross : 
 It antedates a glad eternity, 
 And is a heaven in epitome. 
 
 " Nobler than kindred, or than marriage-band, 
 
 Because more free ; wedlock-felicity 
 Itself doth only by this union stand, 
 
 And turns to friendship, or to misery. 
 Force or design matches to pass may bring, 
 But friendship doth from love and honor spring. 
 
 "Thick waters show no images of things; 
 
 Friends are each other's mirrors, and should be 
 Clearer than crystal or the mountain springs, 
 
 And free from clouds, design, or flattery. 
 For vulgar souls no part of friendship share : 
 Poets and friends are born to what they are. 
 
 " Absence doth not from friendship's right excuse. 
 
 Them who preserve each other's heart and fame, 
 Parting can ne'er divide, it may diffuse ; 
 
 As a far stretched out river's still the same. 
 
Inspiring Poetry. 347 
 
 Though presence helped them at the first to greet, 
 Their souls now know without those aids to meet. 
 
 " Constant and solid, whom no storms can shake, 
 Nor death unfix, a right friend ought to be ; 
 
 And if condemned to survive, doth make 
 
 No second choice, but grief and memory. 
 
 But friendship's best fate is, when it can spend 
 
 A life, a fortune, all to serve a friend." 
 
 Although Milton's 
 
 " Soul was like a star, and dwelt apart," 
 
 he could not be removed beyond the sway of personal 
 friendship. From his school-days until he was returning 
 from Italy, with the plans of his immortal poem already 
 matured, he was in close intimacy with Charles Diodati, 
 and the correspondence of these bosom-friends is proof 
 of the important aid which this friendship was to Milton 
 in his preparation for his life-work. It was in return for 
 verses of Diodati that Milton wrote : 
 
 "Art thou desirous to be told how well 
 I love thee, and in verse ? verse cannot tell. 
 For verse has bounds, and must in measure move : 
 But neither bounds nor measure knows my love." 
 
 His pastoral elegy on Diodati, Epitaphium Damonis, has 
 been called " one of the noblest things that Milton has 
 left us," and but for its Latin form it would have been 
 more generally recognized as such. Andrew Marvel was, 
 moreover, an inspiring poet-friend to this greater poet. 
 Henry Lawes, a celebrated musical composer, was an 
 attached friend of Milton ; and he it was who induced the 
 poet to write the words of Comus for the music of a Mask, 
 to be performed at Ludlow Castle. If Milton had never 
 
348 Inspiring Poetry, 
 
 written aught beyond this work, which he undertook at 
 the call of friendship, he would have been entitled to 
 immortality. And finally Milton's " Lycidas " was a trib- 
 ute to the memory of his friend and college-mate, Edward 
 King. Although King had no such hold as Diodati on 
 Milton's heart, the beauty of this tribute is a proof of 
 the transcending power of friendship over the poet's 
 intellectual nature. " This piece," says Mark Pattison, 
 " unmatched in the whole range of English poetry, and 
 never again equaled by Milton himself, leaves all criticism 
 behind." 
 
 It can hardly be doubted that Dryden had felt the 
 sway of friendship when he put into the mouth of one of 
 his characters the words : 
 
 " I had a friend that loved me; 
 I was his soul ; he lived not but in me : 
 We were so closed within each other's breasts, 
 The rivets were not found that joined us first, 
 That do not reach us yet. We were so mixed 
 As meeting streams, but to ourselves were lost. 
 We were one mass ; we could not give or take 
 But from the same; for he was I, I he." 
 
 We know that Dryden greatly prized the friendship of 
 Sir Robert Howard in his young manhood, and of 
 William Congreve in his later years, and that he felt 
 the intellectual impulse of both these friendships. " To 
 his friend John Hoddeson," Dryden, while yet less than 
 twenty years old, wrote : 
 
 " Thou hast inspired me with thy soul, and I 
 Who ne'er before could ken of poetry, 
 Am grown so good proficient, I can lend 
 A line in commendation of my friend. 
 
Inspiring Poetry. 349 
 
 Yet 'tis but of the second hand ; if aught 
 There be in this, 'tis from thy fancy brought. 
 
 What would Addison have been without Steele ? " It 
 was the firm hand of his friend Steele," says Henry 
 Morley, "that helped Addison up to the place in litera- 
 ture which became him. It was Steele who caused the 
 nice critical taste, which Addison might have spent only 
 in accordance with the fleeting fashions of his time, to be 
 inspired with all Addison's religious earnestness. ... It 
 was Steele who drew his friend toward the days to come, 
 and made his gifts the wealth of a whole people." Steele 
 is cited as declaring, after his friend's death, "that there 
 was never a more stri6l friendship than between himself 
 and Addison, nor had they ever any difference but what 
 proceeded from their different way of pursuing the same 
 thing;" and it is suggested that Addison had Steele in 
 his mind, when his song of praise to God was : 
 
 " Thy bounteous hand with worldly bliss 
 Has made my cup run o'er, 
 And in a kind and faithful friend 
 Has doubled all my store." 
 
 But for his praises of friendship Young would not 
 have the place that is his in popular esteem to-day. And 
 he could never have sounded these praises without ex- 
 periencing the sway of the sentiment they extol. 
 
 " Can gold gain friendship ? Impudence of hope ! 
 As well mere man an angel might beget. 
 Love, and love only, is the loan for love. 
 Lorenzo ! pride repress ; nor hope to find 
 A friend, but what has found a friend in thee. 
 
350 Inspiring Poetry. 
 
 All like the purchase ; few the price will pay ; 
 And this makes friends such miracles below. 
 
 A friend is worth all hazards we can run. 
 ' Poor is the friendless master of a world : 
 A world in purchase for a friend is gain.' " 
 
 Pope was a man of friends. When about seventeen 
 years old he formed an intimate friendship with Sir 
 William Trumbull, a man of sixty; and this intimacy 
 continued until the statesman's death. Trumbull intro- 
 duced young Pope to Wycherly, the poet, then nearly 
 seventy years of age; and in this way Pope came into 
 relations of peculiar friendship with Wycherly. The old 
 poet sought the counsel of his new friend in the correc- 
 tion and revision of his poems, and this mission had its 
 value to the young poet if not to the old one. It was 
 by Trumbull's earnest counsel that Pope undertook his 
 translation of the Iliad, and the aid of Pope's friend Par- 
 nell was of importance in the prosecution of this work. 
 Among other helpful friends of Pope were the unfortu- 
 nate Atterbury, Bishop of Rochester, Spence of Oxford, 
 Gay, Arbuthnot, and Swift. Pope, writing to Swift of the 
 possibilities of the future life, said earnestly : " We are 
 to believe we shall have something better than even a 
 friend there, but certainly here we have nothing so good." 
 And in the closing moments of his life, after he had 
 received the last sacrament from a priest, Pope said : 
 " There is nothing that is meritorious but virtue and 
 friendship; and indeed friendship itself is only a part of 
 virtue." 
 
 Friendship certainly had its part in inspiring and shap- 
 ing the poet Thomson. Mr. Riccaulton, a friend of his 
 
Inspiring Poetry. 351 
 
 father, first saw possibilities in young Thomson and 
 sought to develop them. He undertook the teaching 
 of the lad, and he interested him in poetic writing. " We 
 have the poet's own acknowledgment," says Minto, "that 
 the first hint of the Seasons came from a striking dra- 
 matic poem by Riccaulton, entitled A Winter's Day." 
 A more intimate friend of Thomson was a classmate at 
 the University of Edinburgh, David Mallet. Together 
 these two friends studied and wrote, inspiring each other 
 and rejoicing in each other. It was in the "Mask of 
 Alfred," written conjointly by the two friends, that the 
 song " Rule, Britannia," first appeared; and the authorship 
 of that song has unfairly been claimed for Mallet. A 
 life-long friend of Thomson was Dr. Cranston, whose 
 counsel and cheer were a constant stimulus to the poet, 
 as the extensive correspondence between them evidences. 
 
 The life-story of Gray is the story of his friendships. 
 Four young Etonians, Gray, Walpole, West, and Ashe- 
 ton, were so closely bound as friends that they were 
 known to their schoolfellows as the Quadruple Alliance. 
 But West was nearest and dearest to Gray. They wrote 
 verses together, and they entered into each other's lives 
 in sympathy and mutual inspiration. " I singled you out 
 for a friend," said West to Gray, "and I would have -you 
 know me to be yours, if you deem me worthy." While 
 West lived he was dear to Gray ; and when he was dead 
 he was still a living force in the mind of his friend. It 
 was while under the shadow of the death of West, that 
 Gray composed his "Elegy in a Country Churchyard." 
 
 Akenside ascribed his best inspirings to his friendship 
 for Dyson. Writing to this friend from Leyden, Akenside 
 
35 2 Inspiring Poetry, 
 
 said : " Believe me, my dear, my honored friend, I look 
 upon my connection with you as the most fortunate cir- 
 cumstance of my life. I never think of it without being 
 happier and better for the reflection. I enjoy, by means 
 of it, a more animated, a more perfect relish of every 
 social, of every natural pleasure. My own character, by 
 means of it, is become an object of veneration and applause 
 to myself. My sense of the perfection and beauty of the 
 Supreme Being is nobler and more affecting. ... It has 
 the force of an additional conscience, of a new principle 
 of religion ; nor do I remember one instance of moral 
 good or evil offered to my choice of late, in which the 
 idea of your mind and manners did not come in along 
 with the essential beauty of virtue and the sanction of 
 the divine laws, to guide and determine me. It has 
 enlarged my knowledge of human nature, and ascer- 
 tained my ideas of the economy of the universe. In 
 whatever light I consider, with whatever principle or sen- 
 sation I compare it, it still continues to receive strength 
 from the best and highest, and in return confirm and 
 
 enlarge them, 
 
 Like the sweet South 
 
 That breathes upon a bank of violets, 
 
 Giving and stealing odors." 
 
 It was doubtless because of this experience of the tran- 
 scendent power of the master -passion, that the poet 
 asked, in his searching of the Pleasures of Imagination : 
 
 " Is aught so fair, 
 In all the dewy landscapes of the Spring, 
 In the bright eye of Hesper, or the morn, 
 In Nature's fairest forms, is aught so fair 
 As virtuous friendship?" 
 
Inspiring Poetry. 353 
 
 Cowper lived by friendship, and the friendships which 
 did most for him were with noble-minded and tender- 
 hearted women. Mrs. Unwin, the " Mary " of the poet's 
 song, was a constant inspiration to him. He lived in her 
 house more than thirty years, until death's stroke came 
 to her, not long before it came to him. She was a few 
 years older than himself, and his reverent friendship for 
 her was almost as a grown son's for a mother-friend. 
 " The lady in whose house I live," he wrote, " is so excel- 
 lent a person, and regards me with a friendship so truly 
 Christian, that I could almost fancy my own mother 
 restored to life again to compensate me for all the friends 
 I have lost and all my connections broken." And, loving 
 the mother, he loved her young son. " Blessed be the 
 God of our salvation," he added, " for such companions, 
 and for such a life ; above all, for a heart to like it." 
 Cowper was nearly fifty years old when he began to write 
 poetry, and he owed his promptings in this direction 
 to friendship. " It was chiefly at the request of Mrs. 
 Unwin," says his biographer, "that Cowper was induced 
 to undertake a poetical piece of any extent. Affection 
 is lynx-eyed in discovering whatever is beneficial to its 
 object, and in pressing upon her friend an occupation for 
 which nature had peculiarly adapted him she displayed 
 considerable judgment." She suggested to him the 
 Progress of Error as a theme, and so again various 
 other subjects of his writing. Still later Cowper formed 
 a friendship with Lady Austen, and "to her the world 
 is mainly indebted for 'The Task,' 'John Gilpin,' and 
 for the translation of Homer." No wonder that Cowper 
 could say of the sentiment that had such power with him: 
 
 23 
 
o 
 
 54 Inspiring Poetry. 
 
 " True friendship has, in short, a grace 
 More than terrestrial in its face, 
 
 That proves it heaven-descended : 
 Man's love of woman not so pure, 
 Nor, when sincerest, so secure 
 
 To last till life is ended." 
 
 And it was fitting that the memorial of Mary Unwin, in 
 East Dereham Church, should bear this tribute to the 
 power of her friendship : 
 
 " Trusting in God with all her heart and mind, 
 This woman proved magnanimously kind: 
 Endured affliction's desolating hail, 
 And watched a Poet through misfortune's vale. 
 Her spotless dust angelic guards defend! 
 It is the dust of Unwin, Cowper's friend ! 
 That single title in itself is fame, 
 For all who read his verse revere her name." 
 
 Burns showed the good and the evil of friendship in 
 his thinking and doing. He confessed that a friendship 
 formed by him with a reckless sailor-lad at Irvine, when 
 he was a little more than twenty years old, did him serious 
 mischief through that friend's treatment " of lawless love 
 with levity." This companion, with his wild life and 
 loose and irregular habits, had a wonderful fascination 
 for Burns, who admired him for what he thought his 
 independence and magnanimity; and the shadow of his 
 pernicious influence was on much of the life and poetry 
 of Burns. Again, it was his friendship for Gavin Hamil- 
 ton, " a country lawyer who had fallen under church 
 censure for neglect of church ordinances," that incited 
 Burns to the writing of his bitterest satires against the 
 ministers and elders of his day, including "The Holy 
 
Inspiring Poetry. 355 
 
 Fair" and "Holy Willie's Prayer;" while at the same 
 time he was moved to show his appreciation of the truest 
 and best religious life in " The Cotter's Saturday Night." 
 It was Gavin Hamilton who prompted to the publication 
 of the first volume of Burns's poems, which awakened a 
 new demand on the poet's powers; and it was to this 
 friend that Burns wrote heartily: 
 
 " To phrase you, and praise you, 
 
 Ye ken your Laureate scorns : 
 The prayer still, you share still, 
 Of grateful Minstrel Burns." 
 
 Mrs. Dunlop of Dunlop was a warm and helpful friend 
 of Burns from the time that he made her acquaintance 
 in Ayrshire, when he was twenty-seven years old, until 
 the close of his life. The extensive correspondence 
 between these friends was concluded with a letter writ- 
 ten by Burns a few days before his death. A gleam of 
 Burns's estimate of friendship is found in words like 
 these, to one of his friends : 
 
 " For me, I swear by sun and moon, 
 And every star that blinks aboon, 
 Ye've cost me twenty pair o' shoon 
 
 Just gaun to see you ; 
 And every other pair that's done, 
 
 Mair ta'en I'm wi' you." 
 
 And of all the songs that Burns has given to the world, 
 none has had such a hold as his song of friendship, " Auld 
 Lang Syne." 
 
 Scott was a man of too much tenderness and impres- 
 sibility to be uninfluenced by his friendships. Fore- 
 most among his college friends, and " probably the one 
 
356 Inspiring Poetry. 
 
 who most stimulated his imagination in his youth " was 
 William Clerk. While it is true, as a biographer of Scott 
 suggests, that " Clerk never actually gained any other 
 distinction so great as his friendship with Scott conferred 
 upon him," it is also true that Clerk deserves the distinc- 
 tion of winning Scott's admiration and of arousing Scott's 
 purpose of being at his best. In his later years Scott 
 said of Clerk : " I never met a man of greater powers, 
 of more complete information on all desirable subjects." 
 The record of Scott's life gives evidence that Clerk was 
 a constant spur to the poet, as truly as another intimate 
 friend, William Erskine, was always a comfort and cheer 
 to him. Erskine loved Scott with warmth and tender- 
 ness, and he had a high ideal for his friend, toward which 
 he was always pointing him. " He was," says R. H. 
 Hutton, " Scott's confidant in all literary matters, and his 
 advice was oftener followed on all questions of style and 
 form, and of literary enterprise, than that of any other 
 of Scott's friends." It was to Erskine that Scott wrote, 
 in defense of his minstrelsy, as better for him than the 
 more classic themes suggested for him by his friend : 
 
 " Nay, my friend, nay, — since oft thy praise 
 Hath given fresh vigor to my lays ; 
 Since oft thy judgment could refine 
 My flattened thought or cumbrous line, 
 Still kind, as is thy wont, attend, 
 And in the minstrel spare the friend ! " 
 
 And then there was that rude genius, John Leyden, full 
 of poetic taste and of antiquarian zeal, " who once walked 
 between forty and fifty miles and back for the sole pur- 
 pose of visiting an old person who possessed a copy of 
 
Inspiring Poetry, 357 
 
 a border ballad that was wanting" for the "Border Min- 
 strelsy " that Scott was compiling. He was a devoted 
 and inspiring friend of the poet. James Hogg and 
 William Laidlow and George Ellis were other friends of 
 Scott who did their part as friends in making him what 
 he was. 
 
 Byron was too passionate, too jealous, and too intensely 
 absorbed in self-gratification, to be under the permanent 
 sway of an unselfish friendship; although a personality 
 like his must have a keen sensitiveness to the impressions 
 of this master -passion. In Byron's school -days "his 
 friendships were passions," and his passions were the 
 inspirings of his poetry. He was only fourteen when he 
 poured out his heart in strains of love toward a young 
 plebeian friend, whom he honored while living and 
 mourned when dead. 
 
 " Let Folly smile, to view the names 
 
 Of thee and me in friendship twined ; 
 Yet Virtue will have greater claims 
 
 To love than rank with vice combined." 
 
 "O Friend ! for ever loved, for ever dear! 
 What fruitless tears have bathed thy honored bier ! 
 What sighs re-echoed to thy parting breath, 
 Whilst thou wast struggling in the pangs of death ! 
 
 What though thy sire lament his failing line, 
 A father's sorrow cannot equal mine! 
 Though none like thee his dying hour will cheer, 
 Yet other offspring soothe his anguish here : 
 But who with me shall hold thy former place ? 
 Thine image, what new friendship can efface ? 
 Ah, none ! — a father's tears will cease to flow, 
 Time will assuage an infant brother's woe ; 
 
358 Inspiring Poetry. 
 
 To all save one is consolation known, 
 While solitary friendship sighs alone." 
 
 At Harrow, Byron formed a friendship with young Fitz- 
 gibbon, the second Earl of Clare, which had its hold 
 upon him for long years afterward. " To him his con- 
 fidences were most freely given, and his most affectionate 
 verses addressed." Nearly twenty years later Byron 
 wrote : " I never hear the word ' Clare ' without a beating 
 of the heart even now;" and again, "I have always loved 
 him better than any male thing in the world." It was 
 at Harrow that Byron illustrated the spirit of friendship, 
 when he went, in tearful helplessness and "blushing with 
 rage," to ask a large-framed bully to allow him to "take 
 half" of the undeserved torture that was being inflicted 
 on his young friend Robert Peel. There were other early 
 friendships that had their part in giving nobler impulses 
 to Byron, and if he had yielded himself more trustfully 
 to their swayings his poetry would have had a perma- 
 nency of life that now it lacks. 
 
 Shelley and Byron, with all their differences, had 
 much in common, including undeveloped possibilities of 
 high friendship. They helped each other as poet-friends. 
 Byron's best work — including the third and fourth cantos 
 of " Childe Harold " — was done while under the impulse 
 of Shelley's friendship ; and no poems of Shelley's are 
 superior to those which he wrote at this time, including 
 his " Ode to the Skylark," with its recognition of an un- 
 selfish affection transcendently above "love's sad satiety." 
 Even as a boy Shelley was powerfully swayed by his 
 intense friendship for a young schoolfellow, and again 
 by the friendship of the venerable Dr. Lind, a tutor at 
 
Inspiring Poetry. 359 
 
 Eton, whom the poet immortalized under the guise of 
 Zonoras in his self-disclosing " Prince Athanase : " 
 
 " Prince Athanase had one beloved friend, 
 An old, old man, with hair of silver white, 
 And lips where heavenly smiles would hang and blend 
 
 " With his wise words ; and eyes whose arrowy light 
 Shone like the reflex of a thousand minds. 
 
 • • • • • 
 
 " And sweet and subtle talk now evermore 
 The pupil and the master shared ; until, 
 Sharing that undiminishable store, 
 
 " The youth, as shadows on a grassy hill 
 Outrun the winds that chase them, soon outran 
 His teacher, and did teach with native skill 
 
 " Strange truths and new to that experienced man. 
 Still they were friends, as few have ever been 
 Who mark the extremes of life's discordant plan." 
 
 Moreover, the friendships of Shelley with his college 
 mate and subsequent companion Hogg, and yet later 
 with Mr. and Mrs. Williams at Pisa, had an important 
 influence on his life and writings. 
 
 To think of Wordsworth and Coleridge is to think of 
 their friendship, and none would question that the world 
 owes much to what they owed to each other. First of 
 all, however, Wordsworth was indebted to the inspiration 
 of his sister Dorothy's friendship; for her love for him was 
 the love of a friend rather than of a sister. She lived for 
 him, and she showed him what to live for. " It was she 
 who called forth the shyer sensibilities of his nature, and 
 taught an originally harsh and austere imagination to 
 surround itself with fancy and feeling, as the rock fringes 
 
360 Inspiring Poetry. 
 
 itself with ferns." Her service to her brother -friend 
 justified his tribute of praise to her : 
 
 " She gave me eyes, she gave me ears, 
 And humble cares, and delicate fears; 
 A heart, the fountain of sweet tears, 
 And love, and faith, and joy." 
 
 Then there came Coleridge, as the friend of both Words- 
 worth and his sister, at a time when Wordsworth needed 
 more than his sister's service could supply to him. 
 "Under his sister's genial influence," says Minto, "he 
 was groping his way doubtfully out of the labyrinth of 
 poetic conventions, beginning to see a new pathos and 
 sublimity in human life, but not yet convinced except by 
 fits and starts of the rightness of his own vision. Stub- 
 born and independent as Wordsworth was, he needed 
 some friendly voice from the outer world to give him 
 confidence in himself. Coleridge rendered him this in- 
 dispensable service." Soon Coleridge was an inmate of 
 Wordsworth's home, a real friend of the two friends 
 already there ; and that home of friendship contained 
 "three bodies and one soul," as Wordsworth was wont 
 to say. The poets thought and wrote together, and they 
 inspired each other. Southey, who was already the 
 intimate friend of Coleridge, also came within the sweep 
 of this friendship-inspired circle of the Lake Poets; and 
 the best work of all these poets was an outcome of the 
 surpassing friendship that bound while it freed them, in 
 their highest natures. 
 
 It were needless to multiply these illustrations along 
 the course of modern English poetry. It will suffice, in 
 this field, to point to the two greatest poets of the pass- 
 
Inspiring Poetry. 361 
 
 ing generation, in explicit witness to this unmistakable 
 truth of the ages. 
 
 Robert Browning's life and thought find expression in 
 the truth of his impassioned ejaculation, 
 
 "What a thing friendship is, world without end ! " 
 
 Mrs. Sutherland Orr, telling enthusiastically of Brown- 
 ing's "constancy to all degrees of friendship and love," 
 says : " What he loved once he loved always, from the 
 dearest man or woman to whom his allegiance had been 
 given to the humblest piece of furniture which had served 
 him." And it is provable that the love which swayed 
 Browning most powerfully was always that unselfish and 
 out-going love which friendship is. Browning was not 
 yet twenty when he became the attached friend of Alfred 
 Dommett, whom he never ceased to love, and whose 
 love was ever an inspiration to him. Dommett was the 
 "Alfred, dear friend," of Browning's "Guardian Angel," 
 and the "Waring" to whom, in his absence, a poem was 
 addressed under that name in " Dramatic Romances." 
 
 " Meantime, how much I loved him, 
 I find out now I've lost him. 
 I who cared not if I moved him, 
 Who could so carelessly accost him, 
 Henceforth never shall get free 
 Of his ghostly company. 
 
 Nay, my very wrist grows warm 
 With his dragging weight of arm. 
 
 Oh ! could I have him back once more, 
 This Waring, but one half-day more." 
 
 It was at the very time when Dommett and Browning 
 
362 Inspiring Poetry. 
 
 became friends, that Browning became the friend of Miss 
 Lizzie Flower, who had an important part, as his friend, 
 in bringing to bear in his behalf influences which aided 
 in deciding his life-work ; and whose name he could 
 never mention in his latest years without giving evidence 
 of his loyal friendship. One of the warmest friendships 
 of Browning's life was formed with Count de Ripert- 
 Monclair, who first suggested to the poet the life of 
 Paracelsus as a possible subject for a poem; and hence 
 it was that Browning's "Paracelsus" was "dedicated, in 
 fulfilment of a promise to the friend to whom its inspira- 
 tion had been due." The writing of "Strafford " was an 
 outcome of Browning's friendship with Macready the 
 actor, as was probably also "A Blot in the 'Scutcheon." 
 John Forster's friendship had its influence on Browning's 
 thinking and writing; and so had more than one other 
 friendship. But what were all these in comparison with 
 Browning's friendship for Elizabeth Barrett ! 
 
 It was no selfish love, but it was a love that was friend- 
 ship from first to last, that Robert Browning gave to 
 Elizabeth Barrett. When he first heard of her, he heard 
 that she was a hopeless invalid. Injured through a fall 
 from her horse when about fourteen years old, she had 
 been practically shut into her room, and much of the 
 time confined to her bed, for twenty-three years, when 
 he was introduced to her, by his friend and hers, John 
 Kenyon, — " Kenyon the Magnificent," Browning called 
 him. As soon as he saw her, Browning was her friend ; 
 and the thought of his life from that time onward was, 
 not what she could be to him, but what he could be to 
 her. And when he asked that she would be his wife, 
 
Inspiring Poetry. 363 
 
 he merely sought freer opportunities of serving her, 
 without any prospect of joy or gain to himself beyond 
 this privilege of service. Pointing out his nobleness of 
 soul in this action, Mrs. Sutherland Orr says : " No sane 
 man in Mr. Browning's position could have been ignorant 
 of the responsibilities he was incurring. He had, it is 
 true, no experience of illness. Of its nature, its treat- 
 ment, its symptoms direct and indirect, he remained 
 pathetically ignorant to his dying day. He did not 
 know what disqualifications for active existence might 
 reside in the fragile, recumbent form, nor in the long 
 years lived without change of air or scene beyond the 
 passage, not always even allowed, from bed-room to 
 sitting-room, from sofa to bed again. But he did know 
 that Miss Barrett received him lying down, and that 
 his very ignorance of her condition left him without 
 security for her ever being able to stand. A strong 
 sense of sympathy and pity could alone justify or explain 
 the act, — a strong desire to bring sunshine into that 
 darkened life. We might be sure that these motives had 
 been present with him if we had no direct authority for 
 believing it; and we have this authority in his own com- 
 paratively recent words : ' She had so much need of care 
 and protection. There was so much pity in what I felt 
 for her ! ' " 
 
 At the first proposal of Mr. Browning to call upon 
 her, Miss Barrett had expressed her unwillingness to 
 see or to be seen by a stranger, saying with a touch- 
 ing sense of her desolateness : "There is nothing to 
 see in me, nothing to hear in me. I am a weed fit for 
 the ground and darkness." But the light that shines out 
 
364 Inspiring Poetry, 
 
 of friendship's heaven will not be kept back from the 
 ground and darkness toward which it shines. It was 
 not long before these two friends were made one, in spite 
 of the unwillingness of relatives and the seeming unrea- 
 sonableness of their purpose. And how much the world 
 owes to the inspirations of that union ! No wonder that 
 her heart went out in thankfulness for the discernment 
 of his unselfish love, that saw her as she was, and that 
 was devoted to her because she was what she was. 
 
 "Because thou hast the power, and own'st the grace, 
 To look through and behind this mask of me, 
 (Against which years have beat thus blanchingly 
 With their rains) and behold my soul's true face, 
 The dim and weary witness of life's race, — 
 Because thou hast the faith and love to see, 
 Through that same soul's distracting lethargy, 
 The patient angel waiting for a place 
 In the new heavens, — because nor sin nor woe, 
 Nor God's infliction, nor death's neighborhood, 
 Nor all which others, viewing, turn to go, . . . 
 Nor all which makes me tired of all, self-viewed, . . . 
 Nothing repels thee, . . . dearest, teach me so 
 To pour out gratitude as thou dost good." 
 
 In all history there is no fitter illustration of the inspir- 
 ing power of friendship to a poet than that furnished in 
 the life of our still living Laureate. Tennyson's "In 
 Memoriam " is in itself a refutation of the charge that 
 friendship has no such potency in the Christian heart of 
 to-day as it had in the heart of the classic Greek. Alfred 
 Tennyson was still a young man when his bosom-friend 
 Arthur Hallam, whom he "held as half- divine," was 
 parted from him by death ; and for seventeen years the 
 
Inspiring Poetry. 365 
 
 friendship-inspired poet and his inspiring poem of friend- 
 ship made progress alike, until both were perfected. And 
 all the world now knows how much the poet and the 
 world owe to the poet's friendship. 
 
 " My Arthur, whom I shall not see 
 
 Till all my widowed race be run ; 
 Dear as the mother to the son, 
 More than my brothers are to me. 
 
 • • • • 
 
 " The path by which we twain did go, 
 
 Which led by tracts that pleased us well, 
 Through four sweet years arose and fell, 
 From flower to flower, from snow to snow. 
 
 "When each by turns was guide to each, 
 And Fancy light from Fancy caught, 
 And Thought leapt out to wed with Thought 
 Ere Thought could wed itself with speech. 
 
 • •-••• 
 
 " But thou art turned to something strange, 
 And I have lost the links that bound 
 Thy changes ; here upon the ground, 
 No more partaker of thy change. 
 
 • • • • 
 
 " Thy spirit ere our fatal loss 
 
 Did ever rise from high to higher ; 
 As mounts the heavenward altar-fire, 
 As flies the lighter through the gross. 
 
 • •»..• 
 
 " Dear friend, far off, my lost desire, 
 
 So far, so near in woe and weal ; 
 Oh, loved the most, when most I feel 
 There is a lower and a higher ; 
 
366 Inspiring Poetry. 
 
 " Known and unknown; human, divine ; 
 
 Sweet human hand and lips and eye ; 
 Dear heavenly friend that canst not die, 
 Mine, mine, for ever, ever mine ; 
 
 " Strange friend, past, present, and to be ; 
 Loved deeplier, darklier understood ; 
 Behold, I dream a dream of good, 
 And mingle all the world with thee. 
 
 " Thy voice is on the rolling air ; 
 
 I hear thee where the waters run ; 
 Thou standest in the rising sun, 
 And in the setting thou art fair. 
 
 " What art thou then ? I cannot guess ; 
 
 But though I seem in star and flower 
 To feel thee some diffusive power 
 I do not therefore love thee less. 
 
 " My love involves the love before ; 
 My love is vaster passion now ; 
 Though mixed with God and Nature thou, 
 I seem to love thee more and more. 
 
 " Far off thou art, but ever nigh ; 
 
 I have thee still, and I rejoice ; 
 I prosper, circled with thy voice ; 
 I shall not lose thee though I die." 
 
 In France, as in Italy and in England, friendship was 
 an inspiration to the poets, who were the inspiration of 
 the nation. A few illustrations of this truth will prove as 
 effective as many. 
 
 French modern poetry began with Pierre Corneille, the 
 " Grand Corneille," as his nation calls him. Corneille 
 made a new beginning for the French language, and for 
 French genius. A French critic assigning him his place 
 in history says : " When the Academy was endeavoring 
 
Inspiring Poetry, 367 
 
 to correct the language which Pascal was destined to fix 
 and Racine to polish, Corneille formed and created it by 
 giving it force and precision in reasoning, energy and 
 profoundness in discourse, elevation and sublimity in 
 sentiment, dignity and majesty in the utterances of kings 
 and heroes." And George Saintsbury says of Corneille 
 that " his rank among the greatest of dramatic poets is 
 not a matter of question; for a poet is to be judged by 
 his best things, and the best things of Corneille are 
 second to none." It was because of an unexpected 
 rivalry with a friend that Corneille was turned from law 
 to poetry as a life pursuit, and was prompted to the writ- 
 ing of Me lite, his first dramatic piece. It was after this, 
 but while he was yet but a beginner in his poetic writing, 
 that Corneille formed the acquaintance and won the 
 friendship of M. de Chalon, a former secretary of Marie 
 de Medicis. This friend perceived Corneille's higher 
 possibilities, and set himself at developing them. " The 
 kind of comedy that you have hitherto written," he said, 
 " can only procure for you temporary credit. You will 
 find in the Spanish dramatists some subjects which, if 
 they are treated after our [French] fashion and by hands 
 as competent as yours, would produce a great effect. 
 You should learn their language. It is not difficult. I 
 will teach you what I know of it; and until you can read 
 by yourself I will translate you some passages out of 
 Guillen de Castro." Thus incited and guided, Corneille 
 " began his study of the Spanish masters, and rewarded 
 his good-natured friend by writing ' The Cid,' " a drama 
 which has been characterized as "perhaps the most 
 ' epoch-making ' play in all literature," and which won 
 
368 Inspiring Poetry. 
 
 undying fame for its author. Another friend of Pierre 
 Corneille who influenced his writing was his younger 
 brother Thomas, of whose ability Voltaire says : " He 
 was a man of great merit and of vast learning ; and, if 
 we except Racine, he was the only French author of his 
 time worthy to be ranked next to his brother." Pierre 
 and Thomas Corneille were bosom-friends as well as 
 brothers. They married sisters, and they lived in adjoin- 
 ing houses. Guizot quotes in description of them these 
 lines of Ducis: 
 
 " Their houses twain were made in one; 
 With keys and purse the same was done ; 
 Their wives can never have been two. 
 Their wishes tallied at all times ; 
 No games distinct their children knew ; 
 The fathers lent each other rhymes ; 
 Same wine for both the drawers drew." 
 
 And Guizot adds : " It is said that when Peter Corneille 
 was puzzled to end a verse he would undo a trap that 
 opened into his brother's room, shouting : " Sans-souci, a 
 rhyme ! " 
 
 Closely following the great Corneille, in the beginnings 
 of French poetic triumphs, came La Fontaine, Moliere, 
 Boileau, and Racine ; and these four poets were friends 
 together, and were fellow-helpers in poetry and friend- 
 ship. On this latter point La Fontaine is explicit in the 
 introduction to his " Psyche." These " four friends," he 
 says, " who had learned to know each other on Parnas- 
 sus, formed a kind of society, which I would have called 
 an Academy if it had had more members." Racine he 
 calls "Acanthus;" Boileau, "Aristus;" Moliere, " Ge- 
 
Inspiring Poetry. 369 
 
 laste ; " himself, " Polyphilus." He tells of their passing 
 their time together lovingly, inspiring and helping one 
 another in their literary work, and he freely acknowledges 
 his own indebtedness to these friends ; as the world has 
 reason to acknowledge its indebtedness to their friend- 
 ship. "A rare friendship united the [four] poets," says 
 Lothheissen, a German biographer of Moliere ; yet such 
 a friendship between such men is not so rare as many 
 would suppose. Classifying these four poets in their 
 place in the history of literature, Hallam finds that La 
 Fontaine is "most popular" among French poets who 
 are known to posterity, having left more "verses which, 
 in the phrase of his country, have ' made their fortune,' 
 and been like ready money always at hand for prompt quo- 
 tation." " Moliere is, perhaps, of all French writers the 
 one whom his country has most uniformly admired, and 
 in whom her critics are most unwilling to acknowledge 
 faults. . . . "Of Shakespeare we may justly say that he 
 had the greater genius, but perhaps of Moliere that he 
 has written the best comedies." " Boileau is the analogue 
 of Pope in French literature." His was the earliest 
 French poetry " where the style was always pure and 
 elegant, where the ear was uniformly gratified." He 
 improved the style of his own nation, and his influence 
 was felt abroad. Racine is counted " second only to 
 Virgil among all the poets," and is " next to Shakespeare 
 among all the moderns." Each of these four poet-friends 
 had other inspiring friendships besides the one that was 
 common to them all ; but this one by itself is of suffi- 
 cient prominence to indicate the transcendency of the 
 master-passion in poetry, in France as elsewhere. 
 
 24 
 
370 Inspiring Poetry. 
 
 For a final illustration of the inspiring power of friend- 
 ship to a poet, it will suffice to point to Goethe, who was 
 not only the greatest poet of Germany, but one of the 
 greatest of the world's poets. Emerson calls Goethe 
 "the head and body of the German nation." Hutton 
 more discriminatingly says that " next to Luther he was 
 the greatest of the Germans." Professor Seeley is sure 
 that " scarcely any man has been to any nation all that 
 Goethe has been to Germany;" moreover, that "he is 
 ... a great mover of modern thought, one of the prin- 
 cipal makers of modern opinion." Carlyle indicated the 
 position which is claimed for Goethe by his enthusiastic 
 admirers when he wrote : " Goethe is by many of his 
 countrymen ranked at the side of Homer and Shake- 
 speare as one of the only three men of genius that have 
 ever lived." And since Carlyle's day it has been a favor- 
 ite comparison to name Homer, Dante, Shakespeare, and 
 Goethe as the four representative poets of the ages. 
 Oscar Browning sums up the more favorable estimates 
 of the genius and work of Goethe in the statement: "As 
 Homer concentrated in himself the spirit of antiquity, 
 Dante of the middle ages, and Shakespeare of the renais- 
 sance, so Goethe is the representative of the modern 
 spirit, the prophet of mankind under new circumstances 
 and new conditions." Yet many who admit the greatness 
 of Goethe as a thinker and a poet, are unable to see in 
 him any traces of that self-abnegating nature which is 
 essential to the truest friendship, and they would be un- 
 ready to perceive in him a friendship-inspired poet. 
 
 Goethe, like Napoleon, had two very different sides to 
 his nature, and his exceptional genius intensified the 
 
Inspiring Poetry. 371 
 
 force of the opposing characteristics in his personality. 
 Goethe could never be held up as an example of unswerv- 
 ing devotion in friendship ; for his loves would not remain 
 changeless through all changes. But Goethe's loves were 
 always out-going rather than craving affections ; and so 
 far he was free from selfishness in his loves and friend- 
 ships. His loving was like the sun's shining, always 
 outward and toward the planet immediately before it; 
 but, as a change in the planet brings the sun's beams of 
 light and warmth to bear on a new focal center, so the 
 removal of any one object of Goethe's most unselfish 
 affections would result in those affections going out 
 toward a new object newly brought within their range. 
 His love was not like the magnetic needle, which has 
 but one object of attraction, and which will turn persist- 
 ently toward that object in spite of all changes of posi- 
 tion. He gave out his love unselfishly, instead of selfishly 
 craving the love of another, and thus far he had the gain 
 and inspiration of friendship's loving. But to whom his 
 unselfish love should go out depended entirely on his 
 position and circumstances for the hour ; therefore he 
 was without the inspiration of a fixed center of life- 
 absorbing friendship. 
 
 Goethe could never have shown such unchanging de- 
 votion to one object of affection, through absence and 
 death, as Dante felt toward Beatrice, or Petrarch toward 
 Laura; yet his life-story justifies his sincerity when he 
 says of his life's ideal : " To be unselfish in everything, 
 especially in love and friendship, was my highest pleas- 
 ure, my maxim, my discipline." Hutton, whose opinion 
 of Goethe is that " the conception of really living for 
 
37 2 Inspiring Poetry. 
 
 another probably never occurred to him," yet recognizes 
 the fact that " Goethe never became a selfish man in the 
 coarse sense of the term;" and to Hutton's mind "it is 
 curious to note how all Goethe's finest lyrics cluster round 
 his attachments. Few things else seem ever to waken in 
 him the same tones of unconscious airy melody. His 
 other poetry, often exquisitely fine, has the polish of high 
 art upon it, — but his lyrics seem to escape as uncon- 
 sciously from the essence of the earth and air as the 
 scent from the violet or the music from a bird." It was 
 the friendship side of Goethe's affections that gave to 
 them their inspiring poetic power. It was the fickleness 
 of Goethe's sincerest affections in every change of sur- 
 roundings that prevented his being as true a man as he 
 was great a genius. At the best and at the worst, with 
 Goethe as he was, he was profoundly indebted, as a man 
 and as a poet, to the inspirations of his friendships, and 
 to the inspiring influences of his friends. 
 
 Goethe's first friendship was with his sister Cornelia, 
 who was a little younger than himself. She was more 
 than a sister to him, and " there were few things in the 
 world so precious to him as her love and sympathy." 
 In his boyhood "no one had half so much control over 
 his restless and fiery spirit " as she ; and until her death 
 at twenty-seven she remained " her brother's most inti- 
 mate friend." It was by her persistent endeavors that 
 Goethe was induced to complete his first great drama, 
 Gotz von Berlichingen, when he had already long de- 
 layed it. And she " was consulted at every stage of 
 the work." Goethe was not yet ten when he became 
 the attached friend of Count de Thorane, an officer of the 
 
Inspiring Poetry. 2>73 
 
 French army quartered at his father's house during the 
 Seven Years' War. This friendship had its impress upon 
 his tastes and opinions throughout his life. Another 
 friendship of his boyhood that was a fa6lor in his life's 
 being was with the Fraulein von Klettenberg, a Moravian 
 sister of saintly character, who was his mother's friend 
 as well as his own. Her influence over him was very 
 positive, and for a time pervading. It was never wholly 
 lost to him. Her lovely character is pictured by Goethe 
 in the Confessions of a Beautiful Soul, in " Wilhelm 
 Meister." Fraulein von Klettenberg was a poet as well 
 as a saint, and she inspired Goethe to poetry as well as 
 to religious aspirations. " Moved by her influence, he 
 wrote a series of Religious Odes, after the fashion of 
 that day," and through her friendship he was led to 
 earnest thought on the profoundest questions of human 
 life and destiny. Then there came Goethe's peculiar 
 attachment to Gretchen, a lovely girl several years his 
 senior, — he being not yet fifteen. It has been said of 
 Goethe's feeling toward Gretchen, that " he worshiped 
 her as Dante worshiped Beatrice ; " yet when Goethe 
 found that he was viewed by Gretchen as a good little 
 boy instead of as a reverent worshiper he ceased his 
 devotions, as Dante would have been incapable of doing. 
 The inspirations of this pure friendship were, however, 
 always in the heart of Goethe ; and her name and mem- 
 ory are embalmed in his greatest poem. 
 
 Goethe's university life at Leipsic pivoted on his friend- 
 ships. Among his earlier friends there were Schlosser and 
 Behrisch. Schlosser was ten years older than Goethe, but 
 they became warm friends, and Schlosser afterwards mar- 
 
374 Inspiring Poetry. 
 
 ried Goethe's sister. He introduced Goethe into a new 
 world of German, French, English, and Italian poetry, and 
 had his part in the shaping of Goethe's habits of poetic 
 thought. Behrisch was tutor to the young Count Lin- 
 denau. He also was much older than Goethe, to whom 
 he became warmly attached. Behrisch had such interest 
 in the poems of Goethe that he always copied them out 
 for him in a neat and careful hand. " He probably had 
 a considerable effect in producing the simplicity and 
 naturalness of Goethe's earlier style." For the time 
 being, certainly, Goethe was unselfishly the devoted 
 friend of Behrisch ; and when the latter must leave Ger- 
 many, in consequence of personal troubles, his poet- 
 friend was inspired to the expression of the most self- 
 forgetful reach of friendship : 
 
 " Death 'tis to part; 
 'Tis threefold death 
 To part, not hoping 
 Ever to meet again. 
 
 " Thou wouldst rejoice to leave 
 This hated land behind, 
 Wert thou not chained to me 
 With friendship's flowery chains. 
 
 " Burst them, I'll not repine. 
 No noble friend 
 Would stay his fellow-captive, 
 If means of flight appear. 
 
 " The remembrance 
 Of his dear friend's freedom 
 Gives him freedom 
 In his dungeon." 1 
 
 1 E. A. Bowring's translation. 
 
Inspiring Poetry, 375 
 
 For more than forty years Goethe and Behrisch kept up 
 a close and affectionate correspondence, however far 
 separated ; and they were friends until parted by death. 
 
 It was while studying law at Strasburg, after his course 
 at Leipsic, that Goethe entered into a friendship with 
 Herder, that was of great importance to his intellectual 
 career. Herder brought Goethe to a new understanding 
 of Shakespeare, and introduced him to the more enthu- 
 siastic study of both Greek and English poetry, the 
 results of which were afterwards manifest in some of the 
 choicest work of Goethe. "Thanks to the influences 
 under which he was brought by Herder, Goethe," says 
 James Sime, " during his residence at Strasburg, experi- 
 enced a great intellectual awakening. . . . He had met 
 Herder at the very moment when he needed and was 
 capable of responding to the stimulus of an original mind 
 at a stage of development more advanced than his own." 
 Oscar Browning thinks that it was through the influence 
 of his friend Herder that " Goethe's spirit was liberated 
 from its trammels, and ' Gotz ' and ' Wilhelm Meister ' 
 became possible to his mind." The friendship thus 
 begun continued unbroken for more than twenty years. 
 It originated in Goethe's unselfish attention to Herder 
 when the latter was suffering from an affection of the 
 eyes, and it was finally clouded by the selfish moroseness 
 of Herder in the later years of his life. On his return to 
 Frankfort from Strasburg, Goethe gained another friend 
 in Merck, an army paymaster, then just entering on the 
 editorship of a new literary review. This friendship also 
 was fruitful in results to Goethe. It has been said that 
 while " Goethe had dominated over all his other friends, 
 
37 '6 Inspiring Poetry. 
 
 Merck dominated over him." Goethe attached himself 
 to Merck's review, and freely consulted Merck as to his 
 own writings outside of this. Merck printed Goethe's 
 first drama, after giving it his approval. The friendly 
 criticisms of Merck were of real service to Goethe, and 
 his fidelity never wavered. It was certain qualities of 
 Merck that suggested the character of Mephistopheles 
 to Goethe; but Goethe realized the better characteristics 
 of his friend. Because of Merck's being cynical rather 
 than enthusiastic, peculiar value attaches to his praise of 
 Goethe, when, after six years of their intimate friendship, 
 he wrote, during a visit to his friend at Weimar : " Goethe 
 directs everything, and every one is pleased with him, 
 for he serves many and hurts none. Who can resist the 
 unselfishness of the man ? " At every turn in his life 
 Goethe formed a new friendship, or it might be said that 
 every friendship formed by Goethe made a new turn in 
 his life. He was yet but twenty-five when he won the 
 friendship of young Karl August, the reigning Duke of 
 Saxe- Weimar, then just seventeen — a friendship that con- 
 tinued without wavering for more than fifty years, and 
 that potentially shaped Goethe's life destiny. 
 
 Karl August invited Goethe to make his home with 
 him at Weimar, and the acceptance of that invitation 
 gave immortality to what had before been an insig- 
 nificant duchy. To Goethe, says Longfellow, this was 
 " a circumstance that fixed his career and destiny." 
 Friendship was Goethe's life at Weimar, and Goethe's 
 life at Weimar was the life that the world knows best, 
 and that enabled him to do most for the world. " From 
 the moment of his arrival he became the inseparable 
 
Inspiring Poetry. 2>77 
 
 and indispensable companion of the grand-duke. . . . 
 Goethe and the duke dined together and bathed to- 
 gether ; the duke addressed his friend by the familiar 
 thou. Goethe slept in his chamber and attended him 
 when ill." In order to bind Goethe more closely to 
 Weimar, Karl August gave him a seat and voice in the 
 privy council. Announcing this appointment to the 
 poet's father, Karl August added : " Goethe can have 
 but one position — that of my friend ; all others are be- 
 neath him." The poets Wieland and Herder, already 
 friends of Goethe, were with him at Weimar. The 
 opportunities and incitements given to Goethe by the life 
 at Weimar, as a result of the grand-duke's friendship, 
 found their issue in much of his best intellectual work. 
 It was there, also, that he formed his life-shaping friend- 
 ship with Charlotte von Stein, wife of the master of the 
 horse. She was then thirty-three years old, some six 
 years older than Goethe. She had been married eleven 
 years, and was the mother of seven children. At once 
 she won the admiration and confidence of Goethe, and 
 from first to last she drew out his best impulses and 
 aspirations. They became the best of friends. With 
 her husband also Goethe was on excellent terms. " He 
 was a sensible, practical person, who did not interfere 
 with his wife's friendships ; and the idea that there was 
 any reason why he should be jealous of Goethe seems 
 never to have entered his mind." The influence of this 
 friendship on the character and tastes of Goethe was 
 most important. 
 
 Wilhelm Scherer, in his " History of German Liter- 
 ature," says on this point : " Goethe's relation to Frau 
 
37 & Inspiring Poetry. 
 
 von Stein developed the tenderest side of his nature. 
 She was open and sincere, not passionate, not enthu- 
 siastic, but full of intellectual ardor ; a gentle seriousness 
 dignified her demeanor ; a pure sound judgment, united 
 with a noble thirst for knowledge, rendered her capable 
 of sharing all Goethe's poetic, scientific, and human in- 
 terests. . . . The moral and religious forces of his nature 
 were strengthened and elevated by Frau von Stein. 
 Purity is the name he has for that nobler inward life 
 which she awakened in him, and in which he seemed to 
 rise more and more to the passionless wisdom of Spinoza. 
 . . . His poetry, too, became at this time a mirror of 
 purity." This friendship of Goethe with Frau von Stein 
 was so close for ten years that " he made her acquainted 
 with every action, every thought of his mind, all the 
 working of his brain;" and although it was interrupted, 
 and its tenor somewhat changed, by his absence in Italy, 
 the two were friends for fifty years, and she is said to 
 have had more than a thousand letters from him. Lewes 
 characterizes this friendship of Goethe's as "a silver 
 thread woven among the many-colored threads which 
 formed the tapestry of his life ; " and he calls attention 
 to the fact that Goethe, under the impulse of this affec- 
 tion for Frau von Stein, finds himself aroused to an 
 "ambition to do something which will make him worthy 
 of her." Goethe's friendship with the mother showed 
 itself in his friendship for her son Fritz, who by her con- 
 sent lived with him for a time, and accompanied him in 
 travel. "It was a constant delight to him to have the 
 boy's companionship, to direct his education, and to 
 watch the gradual unfolding of his mind and character." 
 
Inspiring Poetry. 379 
 
 These friendships, among others, were shaping factors 
 in the life of Goethe while his mind and character were 
 developing to maturity. He was about forty-five years 
 old when he formed the friendship with Schiller that 
 was so potent a force in the more prolific years of his 
 intellectual activity. Schiller was ten years younger 
 than Goethe. Although they had met on several occa- 
 sions before, it was not until Schiller visited Goethe and 
 passed a fortnight with him, in the autumn of 1794, that 
 they were drawn together in sympathy and friendship. 
 Then, however, "each gave his heart to the other with- 
 out reserve, and to the end of Schiller's life nothing was 
 permitted to stand in the way of their mutual love and 
 confidence." 
 
 " The history of literature," says Lewes, " presents 
 nothing comparable to the friendship of Goethe and 
 Schiller. The friendship of Montaigne and Etienne de 
 la Boetie was, perhaps, more passionate and entire ; but 
 it was the union of two kindred natures, which from the 
 first moment discovered their affinity, not the union of 
 two rivals incessantly contrasted by partisans, and origi- 
 nally disposed to hold aloof from each other. Rivals 
 Goethe and Schiller were and are; natures in many 
 respects directly antagonistic ; chiefs of opposing camps, 
 and brought into brotherly union only by what was 
 highest in their natures and aims. . . . Goethe had much 
 to give, which Schiller gratefully accepted; and if he 
 could not in return influence the developed mind of his 
 great friend, nor add to the vast stores of its knowledge 
 and experience, he could give him that which was even 
 more valuable, sympathy and impulse. He excited Goethe 
 
380 Inspiring Poetry. 
 
 to work. He withdrew him from the engrossing pursuit 
 of science, and restored him once more to poetry. He 
 urged him to finish what was already commenced, and 
 not to leave his works all fragments. They worked to- 
 gether with the same purpose and the same earnestness, 
 and their union is the most glorious episode in the lives 
 of both, and remains as an external exemplar of a noble 
 friendship." 
 
 The completion of " Wilhelm Meister " by Goethe was 
 the first fruit of Schiller's friendship. Then there came 
 " Hermann and Dorothea." After this there were Ballads 
 written by the two friends, each in his own way as influ- 
 enced by the other ; and their Xenien, a series of sharply 
 pointed epigrams, whose keen criticism of current art and 
 literature had large influence for good, were written and 
 published by them conjointly. And there was new work 
 done by Goethe on the long-planned "Faust." Mean- 
 while Schiller was growing through the inspirations of 
 this friendship, and his best poems were written. The 
 co-work of the two friends was continued for ten years, 
 until the death of Schiller. After this Goethe worked 
 on, to the close of his life, under the impellings which he 
 had received from friendship. " Since that time Schiller 
 and Goethe have been inseparable in the minds of their 
 countrymen, and have reigned as twin stars in the literary 
 firmament." Their statues stand together on one pedes- 
 tal, their hands clasped in friendship, on the public square 
 of Weimar. And so Goethe, as one of the world's great- 
 est poets, is an illustration of what the poets, all the world 
 over, have owed as poets to the inspirations of friend- 
 ship. 
 
TRANSFIGURING ALL LIFE. 
 
 INCE the world began, unselfish love has 
 been the highest outreach of the human 
 heart and the heart's richest blessing. To 
 be loved unselfishly, to be loved for one's 
 own sake, and to be sure of such a love 
 in spite of all lack or failure on one's own part, is a cause 
 of unfailing joy to the gladdest soul or to the saddest 
 A consciousness of such a love has uplifted the lowliest 
 peasant to a height that no throne of earth could secure 
 to its possessor ; and it has been more to the occupant 
 of the loftiest throne than all his royal treasures and pre- 
 rogatives. It has nerved the cowardly to a6ls of heroism, 
 and has given added grace to the heroic daring of the 
 bravest. It has won the evil-minded to a life of good- 
 ness, and, has brought the purest-hearted to a holier con- 
 secration of himself and all his powers to God. It has 
 enabled the sufferer to endure, and the hopeless to hope. 
 It has brought light into the gloom of the despairing, 
 and has given to the sorrowing a foretaste of heavenly 
 
 381 
 
382 Transfiguring All Life. 
 
 joys. This transfiguring power of a sense of being loved 
 unselfishly it is that Elizabeth Barrett bore testimony to, 
 while she still felt that it was her duty to refuse as a lover 
 him of whom she would be always sure as a friend : 
 
 " Go from me. Yet I feel that I shall stand 
 Henceforward in thy shadow. Nevermore 
 Alone upon the threshold of my door 
 Of individual life, I shall command 
 The uses of my soul, nor lift my hand 
 Serenely in the sunshine as before, 
 Without the sense of that which I forbore, — 
 Thy touch upon the palm. The widest land 
 Doom takes to part us leaves thy heart in mine 
 With pulses that beat double. What I do 
 And what I dream include thee, as the wine 
 Must taste of its own grapes. And when I sue 
 God for myself, he hears that name of thine, 
 And sees within my eyes the tears of two. 
 
 " The face of all the world is changed, I think, 
 Since first I heard the footsteps of thy soul 
 Move still, oh, still, beside me, as they stole 
 Betwixt me and the dreadful outer brink 
 Of obvious death, where I, who thought to sink, 
 Was caught up into love, and taught the whole 
 Of life in a new rhythm. The cup of dole 
 God gave for baptism, I am fain to drink, 
 And praise its sweetness, sweet, with thee anear. 
 The names of country, heaven, are changed away 
 For where thou art or shalt be, there or here ; 
 And this . . . this lute and song . . . loved yesterday, 
 (The singing angels know) are only dear 
 Because thy name moves right in what they say." 
 
 It is good to have a friend, but it is better to be a 
 friend. The gain of being unselfishly loved and sympa- 
 
Transfiguring All Life, 383 
 
 thized with and helped and cheered is not to be compared 
 with the gain of unselfishly loving and sympathizing 
 with and helping and cheering another. No glad incom- 
 ing to one's heart from without can uplift and enlarge it 
 like the expansive force of a generous and self-forgetting 
 love outworking from within. Not only is it more glori- 
 ous to be a central sun than to absorb a measure of the 
 sun's light and warmth, but the soul, which is more than 
 a sun, is made newly glorious in an inspired endeavor to 
 reach with its out-sent beams an object that has called 
 forth a reverent purpose of praise and homage and ser- 
 vice unknown to it before. He who has a pure and un- 
 selfish love for any one being in the universe, has thereby 
 a new life, new powers, new possibilities, and new percep- 
 tions of all ; and the very universe itself is a new universe 
 to him, as viewed from his new center of love and light. 
 Thus it was that Dante experienced the transfiguring 
 power of his unselfish love at every fresh sight of her to 
 whom he was a true friend, when he bore witness to the 
 marvelous effects of such a vision : " There no longer 
 remained to me an enemy; nay, a flame of charity pos- 
 sessed me which made me pardon every one who had 
 done me wrong ; and had any one at that time questioned 
 me of anything, my only answer would have been ' Love,' 
 and my face would have been clothed with humility." 
 And Emerson gives like assurance of his gain through 
 friendship, in its transfiguring light over all that he sees, 
 and over himself as the seer : 
 
 " O friend, my bosom said, 
 Through thee alone the sky is arched, 
 Through thee the rose is red ; 
 
n 
 
 84 Transfiguring All Life. 
 
 All things through thee take nobler form, 
 
 And look beyond the earth ; 
 
 The mill-round of our fate appears 
 
 A sun-path in thy worth. 
 
 Me too thy nobleness has taught 
 
 To master my despair ; 
 
 The fountains of my hidden life 
 
 Are through thy friendship fair." 
 
 To be loved unselfishly is a blessing. To love unsel- 
 fishly is a greater blessing. A union in a love that is 
 reciprocally unselfish is the greatest blessing of all. 
 When he who loves unselfishly is unselfishly loved by 
 the object: of his affection, so that each of the two loses 
 himself, and finds more than himself, in the other, life 
 seems to be all that life can be here, and to have promise 
 of more than all that can here be gained. So far from 
 such an unselfish union of souls making either soul selfish 
 in its satisfaction with itself or with the other, its inspira- 
 tions are sure to cause ceaseless and unsatisfied, though 
 ever hopeful, aspirations after that which it newly opens 
 to view, and toward which it impels. Thus Michael 
 Angelo, with all his extraordinary power of perceiving 
 truth and beauty, confesses to new visions of loveliness in 
 the realms of mind and matter, in the added light from 
 the eyes of his young friend, Tommaso de' Cavalieri : 
 
 " Through thee I catch a gleam of tender glow, 
 Which with mine own eyes I had failed to see ; 
 And walking upward, step by step with thee, 
 The once oppressive burdens lighter grow. 
 With thee my groveling thoughts I heavenward raise 
 Borne upward by thy bold aspiring wing ; 
 I follow where thou wilt, — a helpless thing, 
 
Transfiguring All Life. 385 
 
 Cold in the sun and warm in winter days. 
 My will, my friend, rests only upon thine ; 
 Thy heart must every thought of mine supply ; 
 My mind expression finds in thee alone, 
 Thus like the moonlight's silver ray I shine. 
 We only see her beams on the far sky, 
 When the sun's fiery rays are o'er her thrown." * 
 
 And it is of this transforming influence of a merging of 
 soul with soul in unselfish and aspiring love, that Schiller 
 tells in his address to his friend Korner as "Raphael: " 
 
 " Did not the same strong mainspring urge and guide 
 Our hearts to meet in love's eternal bond? 
 Linked to thine arm, O Raphael, by thy side 
 Might I aspire to reach to souls beyond 
 Our earth, and bid the bright ambition go 
 To that perfection which the angels know ! 
 
 " Happy, oh, happy — I have found thee ; I 
 Have out of millions found thee, and embraced ; 
 Thou, out of millions, mine ! — Let earth and sky 
 Return to darkness and the antique waste ; 
 To chaos shocked, let warring atoms be, — 
 Still shall each heart unto the other flee. 
 
 " Do I not find within thy radiant eyes 
 Fairer reflections of all joys most fair ? 
 In thee I marvel at myself. The dyes 
 Of lovely earth seem lovelier painted there, 
 And in the bright looks of the friend is given 
 A heavenlier mirror even of the Heaven ! " 2 
 
 Friendship-love, as a love that is unselfish, uncraving, 
 ever out-going, and ever on-going, is in its very nature 
 divine love. It is such a love as God gives, and as man 
 
 1 J. A. Symonds's translation. 2 Bulwer's translation. 
 
 25 
 
386 Transfiguring All Life. 
 
 ought to give to God. It is such a love as man should 
 give to his fellow-man for God's sake. " If ye love them 
 that love you, what thank have ye?" asks our Lord; 
 "for even sinners love those that love them." A love or 
 a friendship that is conditioned on an equivalent return is 
 not friendship-love, except in name. That love which is 
 represented to us in the Bible as of God, and from God, 
 and due toward God and toward those who are God's, is 
 friendship-love — the purest and best of loves. 
 
 It is agape, a "love without desire" or craving, not 
 philia, a love which goes out "longingly" for the pos- 
 session of its object, that seems to be recognized in Bible 
 usage as friendship-love, and that would be better thus 
 translated. 1 " Friendship-love is of God; and every one 
 that [thus] loveth is begotten of God and knoweth God." 
 " God is friendship-love ; and he that abideth in friend- 
 ship-love abideth in God, and God abideth in him." 
 
 The closest attainable union of man with God is a 
 union in friendship -love, — such a union as God prof- 
 fered to his loved friend Abraham, and as is a possi- 
 bility, through the Friend of friends, to every one who 
 by faith is a child of faithful Abraham. The divinest 
 exhibit of God-likeness in man is in this friendship-love, 
 of which the Apostle Paul sounds the praises so glow- 
 ingly : " If I speak with the tongues of men and of 
 angels, but have not friendship-love, I am become sound- 
 ing brass or a clanging cymbal. And if I have the gift 
 of prophecy, and know all mysteries and all knowledge; 
 and if I have all faith, so as to remove mountains, but 
 have not friendship-love, I am nothing. And if I bestow 
 
 1 See Excursus, p. 389 f. 
 
Trans figuring All Life. 387 
 
 all my goods to feed the poor, and if I give my body to 
 be burned, but have not friendship-love, it proflteth me 
 nothing. Friendship-love suffereth long, and is kind ; 
 friendship-love envieth not ; friendship-love vaunteth not 
 itself, is not puffed up, doth not behave itself unseemly; 
 seeketh not its own, is not provoked, taketh not account 
 of evil; rejoiceth not in unrighteousness, but rejoiceth 
 with the truth ; beareth all things, believeth all things, 
 hopeth all things, endureth all things. Friendship -love 
 never faileth : but whether there be prophecies, they shall 
 be done away; whether there be tongues, they shall cease; 
 whether there be knowledge, it shall be done away. . . . 
 But now abideth faith, hope, friendship-love, these three ; 
 and the greatest of these is friendship-love." 
 
EXCURSUS 
 
 ON THE NEW TESTAMENT WORDS FOR "LOVE" 
 AND "FRIENDSHIP-LOVE." 
 
 Failing to perceive clearly the distinction between a 
 love that instinctively grows out of a relationship, or 
 that is based upon a natural desire for possession, and 
 a voluntary and distinguishing love that goes out un- 
 selfishly and admiringly toward its chosen object, New 
 Testament critics and commentators generally have been 
 confused in their minds, while seeking to account for the 
 apparent difference between the two words — philia and 
 agape — employed in the sacred text for the designation 
 of " love." It is practically admitted by all that philia 
 was a word in common use, in New Testament times, as 
 expressive of the love between parents and children, and 
 brothers and sisters, and also of craving love between the 
 sexes. It is also admitted that the word agape comes 
 into a new prominence in New Testament use, as applica- 
 ble to man's love to God and to love that is otherwise 
 peculiarly pure and sacred. But these two words seem 
 at times to be employed interchangeably; and many an 
 eminent scholar has confessed his inability to see the real 
 difference between the words in their using, as account- 
 ing for the often indicated superiority of agape, in spite 
 of the greater warmth and intensity of philia. 
 
 389 
 
390 Excursus. 
 
 Cremer, in his " Biblico-Theological Lexicon of New 
 Testament Greek," covers the important facts in the case 
 when he says : " We find agape used to designate a love 
 unknown to writers outside of the New Testament, — love 
 in its fullest conceivable form ; love as it is the distinguish- 
 ing attribute, not of humanity, but, in the strictest sense, 
 of Divinity." Trench, in seeking to differentiate the mean- 
 ing of the two words agape and philia y says : " The first 
 expresses a more reasoning attachment, of choice and 
 selection (diligere = deligere), from seeing in the object 
 upon whom it is bestowed that which is worthy of regard ; 
 . . . while the second, without being necessarily an un- 
 reasoning attachment, does yet oftentimes give less ac- 
 count of itself to itself ; is more instinctive, is more of 
 the feelings, implies more passion." Woolsey, after an 
 exhaustive study of the history of the two terms, says of 
 Trench's definition : " We believe that this is a true state- 
 ment of the difference between the two words and notions." 
 And all this is in confirmation of the claim made in this 
 volume that philia represents a love that grows out of 
 relationship or craving, while agape represents a love 
 that goes out voluntarily without any intermingling of 
 selfishness, — the one being ordinary love, and the other 
 the higher form of friendship-love. 
 
 As has been already stated (page 17, ante), the San- 
 skrit makes a similar distinction to this, in its use of 
 lubh = " covetousness " or " greed " for " love," as over 
 against pri= u unselfish love" for "friendship." And 
 there are other reasons for believing that there were many 
 outreachings of the human heart, all the world over, in 
 the direction of an unselfish friendship-love, as nobler 
 
Excursus. 391 
 
 and purer than a love that craves, before the truth con- 
 cerning it was brought out in explicitness in New Testa- 
 ment revelations. 
 
 Men are said to love, or crave (philein), " the chief place 
 at feasts " (Matt. 23 : 6), and "salutations in the market- 
 places" (Luke 20 : 46), and to have this self-interested 
 love (philein), as growing out of relationship, for " father 
 or mother," or for "son or daughter" (Matt. 10 : 37). On 
 the other hand, the Roman centurion is said by the Jews 
 to have had an unselfish friendship-love (agapdii) for 
 their nation, as evidenced by his building for them a 
 synagogue (Luke 7 : 5). God's children are commanded 
 to have friendship-love {agapdn) for their " neighbors " 
 (Matt. 5 : 43 ; Gal. 5 : 14), and for their "enemies" (Matt. 
 5 : 44), because love does not go out in those directions 
 instinctively, but must be given unselfishly, and of de- 
 liberate choice. Yet the saints are enjoined to have a 
 feeling of family love (philein) for their Lord (1 Cor. 
 16 : 22) and for one another in the household of faith 
 (Titus 3 : 15). "The world" is said to give a selfish, 
 interested love (philein) to "its own," because of the 
 mutual relation between the two (John 15 : 19). But 
 Jesus is said to give a pure and unselfish friendship-love 
 {agapdn) to Mary and Martha and their brother Lazarus, 
 in the home so dear to him at Bethany (John 11 15). 
 God is said to be moved by unselfish friendship-love 
 (agapdn) toward the world, in the gift of his Son (John 3 : 
 16). But Jesus says that the Father loves as with a feel- 
 ing of family-love (philein) those who have come into his 
 inner family circle through love for his Son (John 16 : 
 27). And many another passage seems to recognize and 
 
39 2 Excursus. 
 
 accentuate these distinctions in the force of the two 
 words severally. 
 
 A striking illustration of the significant uses of the 
 two words in the same conversation is found in the nar- 
 rative of the interview of Jesus with Peter, on the shore 
 of the Sea of Galilee, after the Resurrection (John 21 : 
 15-19). Jesus asks Peter if he gives him friendship-love 
 (agapan) more truly than the other disciples, as Peter had 
 asserted that he was ready to do. Peter, remembering 
 his denial of his Lord, replies that Jesus knows that he 
 gives him longing love {phileiri). The second time Jesus 
 asks Peter if he can claim to give him any measure of 
 friendship-love {agapan) apart from all comparison with 
 others. Again Peter affirms that the Lord knows that 
 he gives him a longing love {philein). Then Jesus 
 changes his form of question, and asks Peter if he is 
 sure that he gives him even a longing love {phileht). At 
 this Peter is "grieved" (not because the question is re- 
 peated the third time, but because in its third putting 
 it seems to imply a doubt whether Peter has any love 
 for his Lord even on the lower plane) ; and his earnest 
 answer is, " Lord, thou knowest all things ; thou knowest 
 that I love thee" — with a longing love (philein)) and 
 Jesus quietly goes on to say that he would have Peter 
 bear himself towards his dear ones just as he would if he 
 were his devoted friend above all the other disciples. 
 Thus the way is opened for Jesus to tell Peter plainly of 
 what is in store for him in his faithful service. 
 
 Trench just misses the meaning of this narrative, 
 through not perceiving the transcendency of friendship- 
 love in comparison with longing-love, or relationship- 
 
Excursus. 393 
 
 love. Luthardt comes nearer to the meaning, but with- 
 out recognizing the true distinction between the two 
 kinds of love. Meyer, again, falls short of an appre- 
 hension of the reason for the change in the forms of 
 question and answer in this conversation. Only in the 
 light of the distinction here pointed out is the full force 
 of Divine love to be comprehended in the teachings of 
 the New Testament. 
 
INDEX. 
 
INDEX. 
 
 Abb£, Browning's, instanced, 97. 
 Aboo Bekr and Muhammad, 106, 184- 
 
 189. 
 Abraham, the friend of God, 29, 48 f., 
 
 175- 
 
 Absence no bar to friendship, 60 f., 
 
 346 f. 
 Abydos, inscription at, 123. 
 Academy, the, at Athens : its origin, 
 
 2 55- 
 
 Achates and ^Eneas, 156, 161. 
 
 Achilles and Patroclus, 156 f., 285. 
 
 Actium, naval battle at, 130. 
 
 Adams, C. F. : cited, 240 f. 
 
 Adams, John : his action concerning 
 Hamilton, 247. 
 
 Addison, Joseph : a friend of Berke- 
 ley, 276 ; cited, 342 f. ; as poet and 
 friend, 349. 
 
 Aeger, Henry, and Gerhard Groot, 
 199. 
 
 ^Eneas and Achates, 156, 161. 
 
 Africa, South: its folk-lore tales of 
 friendship, 84. 
 
 Africanus : his friendship for Laelius, 
 21. 
 
 Agamemnon and Achilles, estranged 
 through lust, 284. 
 
 Agape, the Bible word for friendship- 
 love, 17, 386, 389 f. 
 
 Agrippa and Augustus Csesar, 128-131. 
 
 Ahithophel, a friend of David, 125. 
 
 Akbar Muhammad and Shaykh Solay- 
 man, 153 f. 
 
 X Kempis, Thomas: his friendships, 
 199-202. 
 
 Akenside, Mark, as friend and poet, 
 3Si f. 
 
 Akim and Alyosha, 164. 
 
 Alcaeus : cited, 233. 
 
 Alcuin and Charlemagne, 132 f. 
 
 Alden, John, as a friend, 56. 
 
 Alexander and Hephsestion, 106, 126- 
 
 128. 
 Alexander, Bishop, andOrigen, 177 f. 
 Alexander the Great: his trust of a 
 
 friend, 42; his friendships, 126-128, 
 
 257- 
 "Alfred, Mask of," a product of friend- 
 ship, 351. 
 Alger, W. R. : his translation from 
 
 Jamee, 22; his "Friendships of 
 
 Women," no. 
 Alison, Sir Archibald : cited, 146. 
 "All for Love," Dryden's, 95. 
 Alliance, The Quadruple, at Eton, 351. 
 Alyosha Popovich and Akim Ivano- 
 
 vich, 164. 
 Alypius and Augustine, 183 f. 
 Ambrose, St., and Monica, 108. 
 Ambrose of Alexandria, and Origen, 
 
 179. 
 American Board of Commissioners for 
 
 Foreign Missions: its origin, 227 ff. 
 American Independence, promoted 
 
 by friendship, 239-247. 
 American Indians, friendship among, 
 
 71 f. 
 Ames, Fisher: cited, 240. 
 Amitsi, wife of Merira Pepi, 124. 
 Amnion, message from oracle of, 127. 
 Amo : Latin for " love,' 17. 
 Amys and Amylion, 167 f. 
 Andrewes, Lancelot: a friend of Ba- 
 con, 263 ; a friend of Herbert, 342. 
 Angelo, Michael, and Vittoria Colon- 
 
 na, 109. 
 Anglo-Catholic movement, affected by 
 
 friendships, 229 f. 
 Anglo-Saxon term for "friend," 14. 
 Anne, Queen, and the Duchess of 
 
 Marlborough, 106. 
 Anniceris, a friend of Plato, 255. 
 Anselm and his friends, 191-194. 
 
 397 
 
398 
 
 Index. 
 
 Antipho : his answer to Dionysius, 
 232 f. 
 
 Apocrypha, the, friendship in, 75, 
 100 f. 
 
 Apollo and Diana, no. 
 
 Apostles, the, sent out in pairs, 175 f. 
 
 Appeals to God in vows of friendship, 
 71 f. 
 
 Aquinas, Thomas, and Bonaventura, 
 106, 196-199. 
 
 Arabia, friendship in, 108. 
 
 Arabia, a king of, influenced by friend- 
 ship, 131. 
 
 "Arabian Nights:" cited, 152. 
 
 Arabic folk-lore : its lessons of friend- 
 ship, 82 f. 
 
 Arbuthnot, John, a friend of Pope, 350. 
 
 Archbishop of Mentz, a friend of 
 Leibnitz, 279. 
 
 Aretheus, a Corinthian, 30, 31. 
 
 Aristogiton and Harmodius, 231-233. 
 
 Aristotle: cited, 20, 31, 35, 59^,64, 
 
 73. 94. 97 f-. 119. *55 f- ; his in- 
 debtedness to friendship, 256 f. ; his 
 friendship for his wife, 257. 
 
 Arjuna and Krishna, 286 f. 
 
 Arnauld, a friend of Leibnitz, 279. 
 
 Arnold, Matthew : cited, 202. 
 
 Arnold of Schoonhaven and Thomas 
 a Kempis, 200 f. 
 
 Arnold, Thomas, and his friends, 230. 
 
 Artemesiaand Mausolus, 112. 
 
 Asheton, a friend of Gray, 351. 
 
 Ashley, Lord, (Earl Shaftesbury,) and 
 John Locke, 268-270. 
 
 "Athanase, Prince," Shelley's: its 
 meaning, 359. 
 
 Athenian liberties advanced by friend- 
 ship, 231-233. 
 
 Atterbury, Bishop, a friend of Pope, 
 
 350- 
 
 Augustan Age, the : friendship its 
 glory, 131. 
 
 Augustine, St.: cited, 94; his rela- 
 tions with his mother, no ; his 
 friendships, 181-184. 
 
 Augustus Caesar and his friend Agrip- 
 pa, 128-131. 
 
 " Auld Lang Syne," a song of friend- 
 ship, 355- 
 
 Austen, Lady, a friend of Cowper, 353. 
 
 "Autocrat of the Breakfast Table," 
 quotation from, 91. 
 
 Awbrey, Mrs. Mary, a friend of 
 Katherine Philips, 342. 
 
 Babylonia : its early records, 122. 
 
 Bacon, Lord: cited, 13, 52, 63, 87, 
 121, 263 f. ; his relations with Essex, 
 259-262; his indebtedness to friend- 
 ship, 259-264 ; a friend of George 
 Herbert, 342. 
 
 "Banquet," Plato's: cited, 155. 
 
 Barnabas and St. Paul, 176 f. 
 
 Barrett, Elizabeth, as friend and wife, 
 112, 363 f. ; inspired by Browning's 
 unselfish love, 364 ; her testimony 
 to the power of friendship, 382. 
 
 Bartoli, a biographer of Loyola, 219 f. 
 
 Bassus, Caesius, a friend of Persius, 
 296. 
 
 Bastile, the : its storming, 248 f. 
 
 Baxter, Richard: cited, 237; his esti- 
 mate of Herbert, 341. 
 
 Baynes, T. S. : cited, 340. 
 
 Beaconsfield, Lord and Lady, 112. 
 
 Beatrice and Dante, 300-304. 
 
 Behrisch, a friend of Goethe, 374 f. 
 
 Bele and Thorstein, 163. 
 
 Believing better than seeing, 41 f. 
 
 Benedict, St., and St. Scholastica, 111. 
 
 Benson, Bishop, a friend of Berkeley, 
 276. 
 
 Bentinck, William, and King Wil- 
 liam III., 106, 135-139. 
 
 Berkeley, Bishop : his philosophy and 
 his friendships, 273-276. 
 
 Bhagavad Gita.: its nature and origin, 
 287. 
 
 Bias, false theory of, 45. 
 
 Bible, the : its view of friendship, 25, 
 47-51, 386-393. 
 
 " Biblico-Theological Lexicon of New 
 Testament Greek," Cremer's: cited, 
 
 39°- 
 
 Bion and Mosehus, poet-friends, 290 f. 
 
 Bishop Jeremy Taylor : cited, 13, 57 f., 
 88,95; as a friend, 342. 
 
 Bishop Lancelot Andrewes : a friend 
 of Lord Bacon, 263 ; of George 
 Herbert, 342. 
 
 Blanche, Duchess of Lancaster, 316. 
 
 Blood, transfusion of, in friendship, 
 70 f. 
 
 " Blot in the 'Scutcheon, A : " an out- 
 come of friendship, 362. 
 
Index. 
 
 399 
 
 Bohemond and Tancred, 170 f. 
 
 Boileau and his friends, 368. 
 
 Boineburg, Baron von, a friend of 
 Leibnitz, 279. 
 
 Bonaventura and Thomas Aquinas, 
 106, 196-199. 
 
 Booddhism : its estimate of friendship, 
 78 f.,90. 
 
 Bowring, E. A. : his translation from 
 Goethe, 374. 
 
 Boyle, Robert : a friend of the Count- 
 ess of Ran elagh, in ; of John Locke, 
 270. 
 
 Broad Church, the, movement and 
 friendships, 229 f. 
 
 Bronte, Charlotte, Anne, and Emily, 
 in. 
 
 Brooke, Lord, and Sir Philip Sidney, 
 106. 
 
 Brothers of the Common Life, friend- 
 ships among, 199-202. 
 
 Brougham, Lord: cited, 239, 249. 
 
 Browne, Mrs., and Mrs. Hemans, no. 
 
 Browne, Sir Thomas : cited, 31, 52 f. ( 
 119. 
 
 Browning, Elizabeth B. : cited, 60. 
 
 Browning, Robert : cited, 23, 33, 34, 
 56, 86, 97, 328 ; as poet and as 
 friend, 361-364; as friend, lover, 
 and husband, 112, 362-364. 
 
 Bruce, King Robert, and Sir James 
 Douglas, 171. 
 
 Brunhild and Kriemhild, rivalry of, 
 
 287. 
 Brutus and Collatinus, 234 f. 
 Bryant, W. C: quotation from his 
 
 translation of the Iliad, 285. 
 Budgel : cited, 156. 
 Bunsen, Baron : his friendships, 112, 
 
 230. 
 Burnet, Bishop: cited, in. 
 Burns, Robert, as friend and poet, 
 
 354 f- 
 Burr, Aaron, and Theodosia, no. 
 Butler, Lady Eleanor, and Miss Sarah 
 
 Ponsonby, 106. 
 Byron, Lord, as friend and poet, 357 f. 
 
 CAESAR, Julius : cited, 162. 
 
 Calderon de la Barca : cited, 81. 
 
 Calvin, John: his relations with John 
 Knox, 213, 215-218; with Nicholas 
 Cop and Louis du Tillot, 218. 
 
 Cardinal Colonna, a friend of Petrarch, 
 
 3*3- 
 
 Cardinal de Berulle, a friend of Des- 
 cartes, 265. 
 
 Carlyle, Thomas: cited, 370. 
 
 Carter, Elizabeth, and Catharine Tal- 
 bot, 106. 
 
 Carton, Sydney, and Lucie Manette, 
 
 173 f- 
 
 Castor and Pollux, 109 f., 289, 297. 
 Catherine, Countess of Ranelagh, and 
 
 Robert Boyle, in. 
 Catullus and Veranius, 292. 
 Caulaincourt : cited, 148. 
 Cavalieri, Tommaso de', a friend of 
 
 Michael Angelo, 384 f. 
 Chalon, M. de, a friend of Pierre Cor- 
 
 neille, 367 f. 
 Chanut, Pierre, a friend of Descartes, 
 
 266. 
 Charixenus, a Sicyonian, 30, 31. 
 Charlemagne and Alcuin, friendship 
 
 of, 132 f. 
 Charles the Great, or Charlemagne, 
 
 132 f 
 Charles V. and his young friend, 133 f. 
 Charlotte, Queen Sophia, of Prussia, 
 
 a friend of Leibnitz, 279 f. 
 Chaucer, Geoffrey : cited, 44; his po- 
 etry and his friendships, 314-317. 
 Chesterfield, Lord : his friendship for 
 
 Thomas Prior, 275. 
 " Childe Harold:" its impress of 
 
 friendship, 358. 
 China, friendship in ancient, 125 f. 
 Chinese classics, lessons of friendship 
 
 in, 76. 
 Chinese maxim, 97. 
 Chivalry and friendship, 166-169, 297- 
 
 300. 
 Chivalry: its work forwoman, 297-300. 
 Choo He : cited, 51. 
 " Christabel," quotation from, 68. 
 Christianity more favorable than pa- 
 ganism to friendship, 202. 
 Christina, Queen of Sweden, a friend 
 
 of Descartes, 266 f. 
 Chrysostom, St., and Olympias, 108. 
 Church, Dean: cited, 192, 259-262, 
 
 325- 
 Cicero: cited, 13, 21, 32, 45, 52,60, 
 
 61, 67, 73, 87, 97, 119, 258, 291. 
 Cicero and Tullia, no. 
 
4-00 
 
 Index. 
 
 "Cid, The," Corneille's, an outcome 
 
 of friendship, 367 f. 
 Clare, Earl, a friend of Byron, 358. 
 Clare, St., and St. Francis, 109, 194- 
 
 196. 
 Clarendon : cited, 236 f. 
 Clarke, Edward, a friend of John 
 
 Locke, 270. 
 Clarke, Mary, and Julius Mohl, 112. 
 Clayton, John, and the Wesleys, 225. 
 Clerk, William, a friend of Scott, 356. 
 Clerselier, Claude, a friend of Des- 
 cartes, 266. 
 Codex Amoris, 298. 
 Coleridge, Sir John T. : cited, 36. 
 Coleridge, Samuel T. : cited, 55, 67 f. 
 Coleridge and Wordsworth : their 
 
 friendships, 229, 359 f. 
 Coleridge, Sara, mother and daughter, 
 
 no. 
 Colet, John, and Erasmus, 106, 202- 
 
 207. 
 "Colin Clouts Come Home Again," 
 
 Spenser's, quotation from, 327. 
 Collatinus and Brutus, 234 f. 
 Collins, Anthony, a friend of John 
 
 Locke, 272. 
 Colonna, James, a friend of Petrarch, 
 
 313. 
 Colonna.Vittoria, andMichael Angelo, 
 
 109. 
 Comic poetry of Terence, 292. 
 " Commentaries," Caesar's, quotation 
 
 from, 162. 
 "Commonplaces of Theology," Me- 
 
 lanchthon's : its origin and influ- 
 ence, 213 f. 
 " Comus," Milton's: its prompting in 
 
 friendship, 347 f. 
 Confidence, a feature of friendship, 66. 
 Confucius : a disciple of, cited, 43, 51 ; 
 
 his estimate of friendship, 76, 87, 
 
 252 f. 
 Congreve .William, a friend of Dry den , 
 
 348. 
 
 Contarini, Thomas, a friend of George 
 Berkeley, 275. 
 
 Cooke, John Esten : cited, 63. 
 
 Coolidge, Susan : cited, 91. 
 
 Cop, Nicholas, and John Calvin, 218. 
 
 Corneille, Pierre: as friend and poet, 
 366-368 : his place in French litera- 
 ture, 366 f. 
 
 Corneille, Thomas, brother and friend 
 
 of Pierre, 368. 
 Cornelia, sister and friend of Goethe, 
 
 372. 
 Corpus Christi, origin of liturgy for, 
 
 198. 
 Correspondence of friends, 61. 
 Cotterel, Sir Charles, a friend of 
 
 Katherine Philips, 242. 
 Count de Ripert-Monclair, a friend of 
 
 Browning, 362. 
 Count de Thorane, a friend of Goethe, 
 
 372 f. 
 Court of Love : its code of laws, 298 f. 
 Cowley, Abraham, cited, 342. 
 Cowper, William, as poet and friend, 
 
 i°9, 353- 
 Cranch, C. P. : his translations of 
 
 Virgil, 161 f. 
 Cranston, Dr., a friend of Thomson, 
 
 35i- 
 
 Craterus, a friend of Alexander, 127 f. 
 
 Cremer : cited, 390. 
 
 Critias, a Greek artist, 232. 
 
 Crito, a friend of Socrates, 254. 
 
 Cross-brotherhood in Russia, 163 f. 
 
 Crotus Rubianus and Martin Luther, 
 208. 
 
 Crusades, the, friendship in, 169 f. 
 
 Cudworth, Damaris, a friend of John 
 Locke, 272 f. 
 
 Cztr Deus Homo, Anselm's : friend- 
 ship its prompting, 194. 
 
 Curtius, Quintius : cited, 127. 
 
 Cyrnus and Theognis, 290. 
 
 Dacre : translator of Petrarch, 309. 
 D'Aubigne, J. H. Merle : cited, 209 f., 
 
 213 f. 
 Damon and Pythias, 106; influence 
 
 of their friendship, 131 ; disciples of 
 
 Pythagoras, 252. 
 Dante and Beatrice, 300-304. 
 Dante : his place as a poet, 300, 310 f. ; 
 
 his friendship for Cavalcanti and 
 
 Guido Novello da Polenta, 311 f . ; 
 
 cited, 383. 
 Danton, Georges Jacques, and Ca- 
 
 mille Desmoulins, 248-250. 
 David : his estimate of friendship, 48 ; 
 
 his friendship for Jonathan, 27 f., 
 
 37. 38, 63, 106; for Saul, 56 f. : his 
 
 friends Ahithophel and Hushai, 125. 
 
Index. 
 
 401 
 
 De Amicitia, Cicero's, 64, 292. 
 
 De Balzac, Guez, a friend of Descartes, 
 266. 
 
 De Berulle, Cardinal, a friend of Des- 
 cartes, 265. 
 
 De Bobadilla, a friend of Loyola, 221. 
 
 Definition of " friendship," 12-18. 
 
 Degrees of friendship, 93-104. 
 
 Demasis, a friend of Napoleon, 144 f. 
 
 Denman, Ann, and John Flaxman, 
 112. 
 
 De Quincey : cited, 202. 
 
 Descartes : his place as a philosopher, 
 264 f. ; his indebtedness to friend- 
 ship, 264-267. 
 
 Desmoulins, Camille, and Georges 
 Jacques Dan ton, 248-250. 
 
 " Dethe of Blaunche the Duchesse, 
 The," Chaucer's, 316. 
 
 Dhammapada: its estimate of love, 78. 
 
 Diana and Apollo, no. 
 
 Dickens, Charles : cited, 173 f. 
 
 Diede, Charlotte : a friend of Wil- 
 helm von Humboldt, 61, 109. 
 
 Dietrich, Sir, a hero in the Nibelun- 
 genlied, 289. 
 
 Diligere : Latin for "love," 17, 390. 
 
 Dimitriev : cited, 81. 
 
 Diodati, Charles, a friend of Milton, 
 
 347 f- 
 Diodorus : cited, 160. 
 Diogenes Laertius : cited, 98, 258. 
 Diomedes and Glaucus, 285. 
 Diomedes and Ulysses, 158, 285. 
 Dion, a friend of Plato, 255. 
 Dionysius, of Syracuse : influence of 
 
 friendship on, 131 ; his oppression 
 
 of Plato, 255. 
 Distrust, excluded from friendship, 
 
 35;46. 
 
 Divina Commedia, Dante's, 303 f. 
 
 Divine friendship, 26, 385 f. 
 
 Dobrynya and Dunai, 164. 
 
 Dominicans and Franciscans, 194-198. 
 
 Dommett, Alfred, a friend of Brown- 
 ing, 362 f. 
 
 Donne, Dr. John, friend of George 
 Herbert and his mother, 341 f. 
 
 Dorothy Wordsworth, her brother's 
 friend, 359 f. 
 
 Douglas, Sir James, L.nd King Robert 
 Bruce, 171. 
 
 Dowden, Edward : cited, 332 f. 
 
 26 
 
 "Dramatic Romances," Browning's, 
 
 quotation from, 361. 
 Draupadi, the wife of five brothers, 
 
 286. 
 Drummond, biographer of Erasmus, 
 
 204. 
 Dryden : cited, 60, 63, 95, 342; as 
 
 poet and friend, 348. 
 Duane, James, Alexander Hamilton's 
 
 letters to, 243 f. 
 Ducis: cited, 368. 
 Dunai' Ivanovich and Dobrynya Niki- 
 
 tich, 164. 
 Dunlop, Mrs., of Dunlop, a friend of 
 
 Burns, 355. 
 Duroc, a friend of Napoleon, 146-149. 
 Duryodhana, leader of Kauravas, 286. 
 Du Tillot, Louis, and John Calvin, 
 
 218. 
 Dyson, Jeremiah, a friend of Akenside, 
 
 35i f- 
 
 Ea, a god of the Babylonians, 122. 
 Eabani and Izdubar, 122 f. 
 Eadmer and Anselm, 193 f. 
 Ebers, Georg : cited, 41. 
 Edgeworth, Richard and Maria, no. 
 "Education," Locke's treatise on: its 
 
 origin, 270. 
 Egmont, Earl of, a friend of Berkeley, 
 
 275- 
 
 Egypt, friendship in ancient, 41, 123. 
 
 Electra and Orestes, no. 
 
 " Elegy," Gray's : its prompting in 
 friendship, 351. 
 
 Eliot, George : cited, 25, 46. 
 
 Eliot, Sir John, John Hampden, and 
 John Pym, 236-239. 
 
 Elizabeth, Princess, a friend of Des- 
 cartes, 266. 
 
 Elliott, Sir Gilbert, a friend of Hume, 
 278. 
 
 Ellis, George, a friend of Scott, 357. 
 
 Emerson, Ralph Waldo : cited, 23, 
 3 6 . 38, 43. S3 f -» 60 f., 82, 96, 256, 
 370, 383 f. 
 
 "Encyclopaedia Britannica," quota- 
 tion from, 243 f. 
 
 Endamidas, a Corinthian, 30, 31. 
 
 Engel: cited, 53. 
 
 English poetry, shaped by friendship, 
 321 f. 
 
 Enmity, costs less than friendship, 89. 
 
4-02 
 
 Index. 
 
 Ennius: cited, 80; his estimate of 
 friendship, 292. 
 
 " 'Enoch, Book of," an Arabic classic, 
 82 f. 
 
 Envy, excluded from friendship, 35-46. 
 
 Epaminondasand Pelopidas, 106, 159 f. 
 
 Epic poems the world's first litera- 
 ture, 284. 
 
 Epicureans and Stoics, friendship 
 among, 258. 
 
 Epicurus : cited, 24. 
 
 Epitaphiwn Damonis, Milton's: cited, 
 
 347- 
 
 " Epithalamion," Spenser's, quotation 
 from, 323 f. 
 
 Epochs of history : their center in in- 
 dividuals, 117. 
 
 Erasmus, his friendship for John 
 Colet, 106, 202-207 ; compared with 
 Luther, 203 ; cited, 213. 
 
 Erdmann : cited, 255. 
 
 Erskine, William, afriend of Scott, 356. 
 
 Eskimo, folk-lore tales of, 85. 
 
 " Essay Concerning Human Under- 
 standing," Locke's: its origin and 
 influence, 269. 
 
 Essex, Earl of, and Lord Bacon, 259- 
 262. 
 
 Estrangement, a cause of suffering, 68. 
 
 Eton, Gray's friendships at, 351. 
 
 Euripides, cited, 52, 87; friendship in 
 his poetry, 289 f. 
 
 Euryalus and Nisus, 161 f. 
 
 Eusebius and Pamphilus, 106, 179-181. 
 
 Evelyn, John : cited, 53. 
 
 Exchanges, symbolic, in friendship, 
 
 73 f - 
 Excursus on New Testament words 
 for " love " and " friendship," 389 f. 
 
 Faber, Peter, and Ignatius Loyola, 
 218-221. 
 
 "Faerie Queene," Spenser's: its writ- 
 ing, 3 2 5-3 2 7- 
 
 Faithfulness, the hunger of a faithful 
 heart, 46. 
 
 "Faust," Goethe's: friendship's influ- 
 ence on it, 376, 380. 
 
 Fear, out of place in love, 40. 
 
 Feather -on -the -Head, and Three 
 Bears, 165 f. 
 
 Fell, Margaret, and George Fox, 221- 
 223. 
 
 Fenelon and Mme. Guion, 109. 
 Fichte, J. G., and his friends, 281 f; 
 Fiction, friendship in, 173. 
 Finch, Francis, a writer on friendship, 
 
 343 f- 
 
 Flaxman, John, and Ann Denrnan, 
 112. 
 
 Flower, Miss Lizzie, afriend of Brown- 
 ing, 362. 
 
 Folk-lore : its lessons of friendship, 
 82-86. 
 
 Forster, John, a friend of Browning, 
 362. 
 
 Foster, John : his illustration of de- 
 grees of friendship, 96. 
 
 Fox, George, and Margaret Fell, 221- 
 223. 
 
 Francis, St., of Assisi, and St. Clare, 
 109, 194-196. 
 
 Franciscan Order : friendship in its 
 founding, 194-196. 
 
 Franklin, Benjamin, maxim of, 45. 
 
 Fraser, Professor A. C. : cited, 273. 
 
 Frau von Stein, Goethe's friendship 
 for, 377 f. 
 
 French poetry : friendship an inspira- 
 tion in, 366-369. 
 
 French Revolution, the : friendship's 
 part in, 248-250. 
 
 Friend, a: of art, 16; of country, 16; 
 of literature, 16 ; of science, 16 ; as 
 one's own self, 47. 
 
 Friend, the one : a court title in an- 
 cient Egypt, 123. 
 
 Friendliness not friendship, 97-101. 
 
 Friends, the Society of: its early his- 
 tory, 221-223. 
 
 Friends, who can be? 105-114. 
 
 Friendship : conflicting estimates of, 
 13 ; as a sentiment, not as a rela- 
 tion, 14 ; meaning of the word, 14 ; 
 misconceptions of its nature, 14 ; its 
 etymology, 14 ; unselfishness of, 15- 
 17,18 ; notincompatiblewithlove,i8, 
 105-114; consists in being a friend, 
 19; maybe a mutual affection, 19; 
 does not pivot on reciprocity, 19-26 ; 
 is loving rather than being loved, 19- 
 26 ; is loving another for his own 
 sake, 20 ; may be coexistent with 
 other loves, 20 ; what faults are seen 
 in it, 20 f. ; its disinterestedness, 21 ; 
 is wholly unselfish, 27-34 i i ts j°y m 
 
Index. 
 
 403 
 
 serving, 33 ; includes readiness for 
 all service, 34; excludes selfishness, 
 35 ; its own excuse for being, 35 ; 
 is without envy or distrust, 35-46 ; 
 transcends all loves, 47-58 ; is a 
 tie of the soul, 49-51 ; is more than 
 conjugal or kinship love, 50-58, 
 
 69 f. ; is changeless in changes, 59- 
 68 ; legacies of, 63 f. ; is of world- 
 wide honor, 69-86 ; its permanency, 
 
 70 f. ; its sacredness, 70 f. ; is equal- 
 ity. 73 1 lightens burdens, 87 ; is 
 gainfully expensive, 87-92 ; is gain- 
 ful only to the unselfish, 88 f . ; its 
 limitations and imitations, 93-104; 
 is " charity," 95 ; is soul-expanding, 
 101 f. ; that might have been, 104 ; 
 is possible between whom ? 105-1 14 ; 
 between man and man, 106 f. ; be- 
 tween woman and woman, 106 f. ; 
 between man and woman, 107-109 ; 
 preceding and accompanying wed- 
 ded love, 112 ; following wedded 
 love, 113 ; compatible with every 
 relation of life, 114; its surpassing 
 potency, 117-120; its power in all 
 the ages, 118 ; its strongest hold is 
 on the strongest, 118 ; is a posses- 
 sion of the great-hearted, 119; in- 
 fluencing royalty, 121 -154; pro- 
 moting heroism, 155-174 ; in ancient 
 chivalry, 162-169 ; impelling reli- 
 gious movements, 175-230 ; advan- 
 cing civil liberty, 231-250 ; affecting 
 philosophic thought, 251-282; its 
 uplifting power, 352 ; inspiring po- 
 etry, 283 380 ; among the Greeks, 
 296 f. ; in classic days and in Chris- 
 tian, 296-300; for one's wife, 322- 
 324 ; is an element of virtue, 350 ; 
 is earth's best gift to man, 350; its 
 power for good or ill, 354 ; amongst 
 French poets, 368 f. ; what it has 
 done for the world, 381 ; transfigur- 
 ing all life, 381-387. 
 
 Friendship-dance, 71 f. 
 
 Friendship-love : such love as God 
 gives, 385-387 ; its prominence in 
 the New Testament, 389-393. 
 
 " Friendships of Women," Alger's 
 work on, no. 
 
 Fritz, the son of Frau von Stein, 378. 
 
 Froude, Hurrell, and his friends, 230. 
 
 Froude, J. A. : cited, 203. • 
 Furnivall, F. J. : cited, 332, 340. 
 
 Gain: of having a friend, 382; of being 
 a friend, 382 f. ; of union in friend- 
 ship, 384 f. 
 
 Gambold, John, and the Wesleys, 225 f. 
 
 Gardner, Samuel Rawson: cited, 237. 
 
 Gaunt, John of, a friend of Chaucer, 
 316 f. 
 
 Gay, John : cited, 55 ; a friend of 
 Pope, 350. 
 
 Gemini, the, a sign of the zodiac, 
 122. 
 
 Geraldine( Elizabeth Fitz Gerald), Sur- 
 rey a friend of, 318, 322. 
 
 German : proverb from, 53 ; root-term 
 for friendship in, 74. 
 
 Gesta Romanorum, 84. 
 
 " Gilpin, John," Cowper's, inspired by 
 friendship, 353. 
 
 Gladstone, William Ewart, and Cath- 
 erine Glynne, 112; cited, 240. 
 
 Glaucus and Diomedes, 285. 
 
 Gnomic poems of Theognis, 290. 
 
 Godfrey and Tancred, 106, 170 f. 
 
 Goethe, cited, 32, 33, 57; his place 
 in literature, 370 ; his characteristics 
 as a friend, 370-372 ; his friendship 
 for Schiller, 106, 379 f. ; for Count 
 de Thorane, 372 ; for his sister, 372 ; 
 for Gretchen, 373 ; for Fraulein von 
 Klettenberg. 373 ; for Schlosser and 
 Behrisch, 373 f. ; for Herder, 375; 
 for Merck, 375 f. ; for Karl August, 
 376 f. ; for Frau von Stein, 377 f. 
 
 " Golden Words " of Pythagoras, 252. 
 
 G'otz von Berlichingen, Goethe's : its 
 prompting, 372. 
 
 Gower, John, a friend of Chaucer, 317. 
 
 Gracchi, the, no. 
 
 Gray, Thomas, as friend and poet, 351. 
 
 Greek, "love" and "friendship" in, 
 
 17. 74, 389 ff « 
 Green, a friend of Kant, 281. 
 Green, J. R. : cited, 203 f., 215-217, 
 
 237 f. 
 Gretchen, Goethe's friendship for, 373. 
 Grignan, Mme. de, and Mme. de 
 
 Sevigne, no. 
 Grimm, the Brothers: cited, 83 f. 
 Groot, Gerhard, and Henry Aeger, 
 
 199. 
 
404 
 
 Index. 
 
 Grote, George: cited, 232, 255. 
 "Guardian Angel," Browning's: a 
 
 tribute of friendship, 361. 
 Guillaume, Francois Pierre, and Mme. 
 
 Guizot, no. 
 Guion, Mme., and Fenelon, 109. 
 Guizot, M.: cited, 240, 244, 249, 368. 
 Guizot, Mme., and Francois Pierre 
 
 Guillaume, no. 
 Gunner and Njal, 84 f. 
 Gunther and Siegfried, 287. 
 
 Hadrian, and Theodore of Tarsus, 
 189-191. 
 
 Hafiz: cited, 81. 
 
 Hagen : his friendships and his treach- 
 ery, 287-289. 
 
 Halfdan and Viking, 162. 
 
 Hall, Gordon, and Samuel J. Mills, 
 227-229. 
 
 Hallam, Arthur, the friend of Tenny- 
 son, 38, 106, 364 f. 
 
 Hallam, Sir Henry: cited, 236, 264, 
 269, 310, 333, 369. 
 
 Hamilton, Alexander, and George 
 Washington, 239-247. 
 
 Hamilton, Gavin, a friend of Burns, 
 
 354 f- 
 
 Hamilton, Sir William, and Lady, 
 112. 
 
 Hampden, John, and his friends, 106, 
 236-239. 
 
 Hare, J. C., and his friends, 230. 
 
 Harmodius and Aristogiton, 231-233. 
 
 Haroon-ar-Rasheedand Jaafer, 152 f. 
 
 Harrow, Byron's friendships at, 358. 
 
 Harvey, Gabriel, a friend of Spenser, 
 324 f. 
 
 Hassan, the poet : cited, 185 f. 
 
 Hatstein, Marquard von: cited, 204. 
 
 " Hava-mal," quotation from, 79 f. 
 
 Heart, a bleeding, a symbol of friend- 
 ship, 171. 
 
 Hebrew word for " friend," 48 ; 
 words for " love " and " friendship," 
 
 99 *• 
 
 Hector and Andromache, 297. 
 
 Hegel and his friends, 281 f. 
 
 Helen of Sparta, a cause of discord, 
 284. 
 
 Hemans, Mrs., and Mrs. Browne, no. 
 
 " Henry VIII.," Shakespeare's, quota- 
 tion from, 330. 
 
 Hephaestion, the friend of Alexander, 
 106, 126-128. 
 
 Herbert, George : cited, 23 ; his 
 mother's friendship, no ; his friend- 
 ship for Lord Bacon, 263 ; as poet 
 and as friend, 341 f. 
 
 Herbert, William, Earl of Pembroke, 
 
 333. 34° f- 
 Hercules and Iolaiis, 156 f. 
 Herder, J. G. : his friendship for his 
 
 wife, 112; for Goethe, 375. 
 " Hermann and Dorothea," Goethe's : 
 
 a fruit of friendship, 380. 
 Hermias, of Atarneus, a friend of 
 
 Aristotle, 257. 
 Heroism promoted by friendship, 155- 
 
 174. 
 Herschel, William and Caroline, 111. 
 Hervey, James, and the Wesleys, 225. 
 "Hexapla," Origen's: its character, 
 
 177 f. 
 Hildreth, Richard: cited, 241. 
 Hindoos, sacred books of, 43, 51, 76. 
 Hipparchus and Hippias, sons of 
 
 Pisistratus, 231 f. 
 Hiram of Tyre, a friend of David and 
 
 Solomon, 63, 
 " History of German Literature," 
 
 Scherer's, quotation from, 377 f. 
 History, the world's, as history of in- 
 dividuals, 117. 
 Hoddeson, John, a friend of Dryden, 
 
 348 f. 
 Hoff, a friend of Shelley, 359. 
 Hogg, James, a friend of Scott, 357. 
 Holland, F. M. : cited, 305. 
 Holmes, Dr. O. W. : cited, 91. 
 "Holy Fair, The," Burns's : its 
 
 prompting, 354 f. 
 " Holy Willie's Prayer," Burns's : its 
 
 prompting, 355. 
 Homayoon and Koornivati, 164 f. 
 Homer : cited, 63, 73, 156, 160. 
 Horace: his friendship for Virgil, 106; 
 
 for Maecenas, 293-295. 
 Hortalus, brother-friend of Catullus, 
 
 292. 
 Houghton, Lord : cited, 68. 
 Howard, Sir Robert, a friend of Dry- 
 den, 348. 
 Howitt, William and Mary : cited, 79 f. 
 Hugh de Sade, husband of Petrarch's 
 
 " Laura," 306. 
 
Index. 
 
 405 
 
 Humboldt, Wilhelm von : cited, 61 f. ; 
 
 his friendship for Charlotte Siede, 
 
 109; for Caroline von Dacheroden, 
 
 112. 
 Hume, David : his philosophy and his 
 
 friendships, 273, 276-278. 
 Hunt, Helen: cited, 25. 
 Hushai, a friend of David, 125. 
 Hutchinson, John, and Lucy, 112. 
 Hutton, R. H. : cited, 356, 370 f. 
 
 Icelandic folk-lore tales, illustra- 
 tions from, 84 f. 
 
 Icelandic sagas : illustrations from, 
 41, 42; their lessons of friendship, 
 79 f. ; quotation from, 162 f. 
 
 Ideal : seen in or for a friend, 36, 37, 
 
 39- 
 
 Iliad, the, friendship and love in, 284- 
 286. 
 
 " Imitation of Christ: " its origin in 
 friendships, 199-202. 
 
 Imitations and limitations of friend- 
 ship 93-104. 
 
 " In Memonam : " quotations from, 
 39-. 55. 9°. 9 6 . 3 6 5 f - ; n s place as a 
 lyric of friendship, 364-366. 
 
 India, friendship in, 107 f., 164 f. 
 
 Indians, North American, friendship 
 among, 165 f. 
 
 Ingham, Benjamin, and the Wesleys, 
 225. 
 
 Intimacies of friendship separable from 
 friendship, 65. 
 
 Iolaus and Hercules, 156 f. 
 
 Irving, Washington : cited, 244. 
 
 Izdubar and Eabani, 122 f. 
 
 Jaafer and Haroon-ar-Rasheed, 
 
 152 f. 
 
 Jackmann, a friend of Kant, 281. 
 
 ]amee, translation from, 22. 
 
 James, St. : his reference to Abraham, 
 
 48 f. 
 Jefferson, Thomas : his relations with 
 
 Hamilton, 246. 
 Jehan, Shah, and Nour Jehan, 112. 
 Jelal-ed-Deen and Shaykh Solayman, 
 
 153 f- 
 
 Jerome, St., and Paula, 108. 
 Jesuitism : its origin and influence, 
 218-221. 
 
 Jesus Christ : his standard of loving, 
 26 ; his estimate of friendship, 49 f., 
 75 ; his friendship unchanging, 66 ; 
 his lessons on friendship, 88 f. ; he 
 chooses John as a friend, 175 ; his 
 conversation with Peter, 392. 
 
 Jewish standard of friendship, 66. 
 
 John, St. : the friend of Jesus, 175 ; of 
 St. Paul, 176. 
 
 John the Baptist, as a friend, 38. 
 
 Johnson, Dr., and Mrs. Thrale, 109. 
 
 Jonathan and David: their friendship, 
 27. 28, 37, 38, 62, 106. 
 
 Joseph, the one friend of Pharaoh, 
 124. 
 
 Josephine, the truest friend of Napo- 
 leon, 149-152. 
 
 Josephus : cited, 66. 
 
 "Julius Csesar," Shakespeare's, quota- 
 tion from, 330. 
 
 Kant, Immanuel : David Hume's in- 
 fluence on, 276 ; his philosophy and 
 his friendships, 280 f. 
 
 Karl, August : his friendship for 
 Goethe, 376 £ 
 
 Keble, John, and his friends, 230. 
 
 Kenyon, John, a friend of the Brown- 
 ings, 362. 
 
 Ketel, John, and Thomas a. Kempis, 
 201 f. 
 
 Khaleefs, Muhammadan, 152. 
 
 King, Edward, a friend of Milton, 348. 
 
 Kings : their longing to be loved, 121. 
 
 Kingsley, Charles: his story of two 
 monk-friends, 31, 32 ; his friend- 
 ship for Fanny Grenfell, 112 ; cita- 
 tion of, 119 ; his friendships, 230. 
 
 Kinship, friendship coexistent with, 
 109-111. 
 
 Kirke, Edward, a friend of Spenser, 
 
 324 f- 
 
 Kirkham, Robert, and the Wesleys, 
 225. 
 
 Klettenberg, Fraulem von : her influ- 
 ence on Goethe, 373. 
 
 Knight, Professor William : cited, 276. 
 
 Knox, General, a friend of Washing- 
 ton, 246 f. 
 
 Knox, John, and George Wishart, 
 218. 
 
 Koornivati and Homayoon, 164 f. 
 
 Kostlin, Julius : cited, 209, 213. 
 
406 
 
 Index. 
 
 Kriemhild, her love and vengeance, 
 
 287-290. 
 Krishna and Arjuna, friendship of, 
 
 286 f. 
 
 La Bruyere: cited, 22,37, 119. 
 Lacordaire and Mme. Swetchine, 109. 
 Laelius and Scipio: their friendship, 
 
 21, 64, 292. 
 
 Lafayette : cited, 244. 
 
 La Fontaine and his friends, 368. 
 
 Laidlow, William, a friend of Scott, 
 
 357- 
 
 Lake Poets, the : their friendships, 
 360. 
 
 Lamb, Charles : cited, 55 ; his friend- 
 ship for his sister, in. 
 
 Lanfranc and Anselm, 192. 
 
 Lannes, General, at Arcole, 172. 
 
 La Rochefoucauld : cited, 24, 43. 
 
 Latin, root-term for friendship in, 
 
 73 *"• 
 Laura and Petrarch, 305-310. 
 Laurens, Colonel John : cited, 243. 
 Lavater, John C. : cited, 61, 81; his 
 
 friendship for Fichte, 282. 
 Lawes, Henry, a friend of Milton, 
 
 347 f- 
 Laynez, Diego, an associate of Loyola, 
 
 221. 
 Le CI ere, a friend of John Locke, 270. 
 Lefort, Franz, and Peter the Great, 
 
 139-142. 
 Legacies of friendship, 30, 31, 63 f. 
 Leibnitz, Baron : his philosophy and 
 
 his friendships, 278-280. 
 Leoline, Sir, and Lord Roland, 68. 
 "Letters of Julius to Raphael," Schil- 
 ler's, quotation from, 385. 
 Lewes, George H. : cited, 264, 378 f. 
 Leyden, John, a friend of Scott, 
 
 356 f. 
 Liberty, civil, advanced by friendship, 
 
 231-250. 
 Liddon, Canon: cited, 202. 
 " Life in a Love," Browning's, 23. 
 Life transfigured by friendship, 381- 
 
 387. 
 
 Liking, or likening, in love, 74. 
 
 Limborch, Philippus van, a friend of 
 John Locke, 270. 
 
 Limitations and imitations of friend- 
 ship, 93-104. 
 
 Lind, Dr., a friend of Shelley, 358 f. 
 
 Locke, John: his friendship for Lady 
 Masham, 109; his indebtedness to 
 friendships, 267-273. 
 
 Lodge, Henry Cabot : cited, 243, 246. 
 
 Loft, C, a translator of Petrarch, 307. 
 
 Longfellow, Henry W. : cited, 56, 
 304, 311 f., 376. 
 
 Lothheissen : cited, 369. 
 
 Love : differentiated from friendship, 
 14-17, 389-393 ; selfish element in, 
 15-17 ; not incompatible with friend- 
 ship, 18, 105-114; begets love, 19; 
 cannot be wasted, 104 ; as an in- 
 spiration of poetry, 283 f. 
 
 Lover, a : differentiated from a friend, 
 14-17 ; a true friend is, 100 ; of art, 
 16; of country, 16; of literature, 
 16; of science, 16. 
 
 Loving, rather than being loved, 19-26. 
 
 Lowell, James Russell : cited, 316. 
 
 Loyola, Ignatius: his work and his 
 friendships, 218-222. 
 
 Lubh : Sanskrit for "love," 17, 390. 
 
 " Lucasia," a friend of Katherine 
 Philips, 342, 345. 
 
 Lucilius : his help from friendship, 292. 
 
 Lucretia, wife of Collatinus : her 
 wrong and its avenging, 233 f. 
 
 Luke, St., and St. Paul, 177. 
 
 Luthardt: cited, 393. 
 
 Luther, Martin, and his friendships, 
 106, 208-215 ; compared with Eras- 
 mus, 203. 
 
 Lyric poetry of Pindar, 289 f. 
 
 " Lycidas," Milton's, a tribute of 
 friendship, 348. 
 
 Lysis and Menexenus, 254. 
 
 MACAULAY, T. Babington : cited, 
 
 138 f., 141, 237 f., 261, 270. 
 Macgregor: a translator of Petrarch, 
 
 3°7. 3 IQ - 
 
 Macready, W. C, a friend of Brown- 
 ing, 362. 
 
 Maecenas, a friend of poets, 292-295. 
 
 Magdalen, Lady, and George Her- 
 bert, no. 
 
 Mahabharata, the, illustrations from, 
 51, 76, 284, 286 f. 
 
 Mahaffy, Professor J. P. : cited, 266. 
 
 Malebranche, a friend of Leibnitz, 
 279. 
 
Index. 
 
 407 
 
 Mallet, David, a friend of Thomson, 
 
 35i. 
 Mansfield, Lord, and Charles Wesley, 
 
 224. 
 " Manu, Institutes of," lessons of 
 
 friendship in, 76. 
 Manuel, a Castilian poet: cited, 43. 
 Mapletoft, John, a friend of John 
 
 Locke, 270. 
 Maratti, Faustina, and Giambattista 
 
 Zappi, 112. 
 Marbois, as a friend, 143 f. 
 Marlborough, the Duchess of, and 
 
 Queen Anne, 106. 
 Marriage : a tie of the flesh, 49-51. 
 Martin, Sir Theodore : cited, 293 f. 
 Mary Queen of Scots and Mary Seton, 
 
 106. 
 Masham, Lady, a friend of John 
 
 Locke, 109, 272 f. 
 Masham, Sir Francis, husband of 
 
 Damaris Cudworth, 273. 
 Matthew, Toby, a friend of Lord 
 
 Bacon, 263. 
 Maurice, F. D., and his friends. 230. 
 Mausolus and Artemesia, 112. 
 Melanchthon, Philip, and Martin 
 
 Luther, 106, 210-215. 
 Melite, Corneille's, an outcome of 
 
 friendship, 367. 
 Menander: cited, 80; his friendship 
 
 for Epicurus, 268. 
 Mencius: cited, 36, 125. 
 Mendelssohn, Felix and Fanny, 111. 
 Menelaus : his friendship for Tele- 
 
 machus, 63. 
 Menexenus and Lysis, 254. 
 Menshikof and Peter the Great, 142 f. 
 Mentz, Archbishop of, a friend of 
 
 Leibnitz, 279. 
 Merck, J. H. : his influence over 
 
 Goethe, 375 f. 
 Merira Pepi and Una, 123 f. 
 Mermet, Claude : his epigram, 101. 
 Mersenne, Marin, a friend of Des- 
 cartes, 264-266. 
 Methodism: its origin in friendships, 
 
 223-226. 
 Meyer: cited, 393. 
 Michael Angelo : cited, 384 f. 
 Michaud, J. F. : cited, 170. 
 "Midsummer Night's Dream, A," 
 
 Shakespeare's, quotation from, 329. 
 
 Mill, John Stuart : his friendship for 
 
 Mrs. Taylor, 112 ; cited, 267 f. 
 Mills, Charles : cited, 167 ; his esti- 
 mate of chivalry, 299. 
 Mills, Samuel J., and his friends, 227- 
 
 229. 
 Milman, H. H., and his friends, 230. 
 Miltitz, von, a friend of Fichte, 282. 
 Milton, John, as poet and friend, 347 f. 
 Minto, Professor William: cited, 314^, 
 
 325 f., 332 f., 351, 360. 
 Missions, Moravian : their origin, 226; 
 
 from America, beginnings of, 227- 
 
 229. 
 Mithra, the god of light to Parsees, 77. 
 Modern poetry : its beginning with 
 
 Dante, 300. 
 Mohl, Julius, and Mary Clarke, 112. 
 Moliere and his friends, 368. 
 Molyneaux, Samuel, a friend of George 
 
 Berkeley, 275. 
 Molyneaux, William, a friend of John 
 
 Locke, 270-272. 
 Monica, St., a friend of St. Ambrose, 
 
 108 ; mother of St. Augustine, no. 
 Monks, Charles Kingsley's story of 
 
 two, 31 f. 
 Monmouth, Lord, a friend of John 
 
 Locke, 270. 
 Montagu, a biographer of Lord Ba- 
 con, 261 f. 
 Montaigne : his story of two friends, 
 
 29-31 ; cited, 35, 53, 94, 98. 
 Moravian missions : their origin in 
 
 friendships, 226 f. 
 More, Hannah and Martha, in. 
 Morgan, William, and the Wesleys, 
 
 225. 
 Moriey, Henry : cited, 316, 349. 
 Morse, John T. : cited, 242, 247. 
 Moschus and Bion, poet-friends, 290 f. 
 Moses : his view of Divine love, 25 ; 
 
 his estimate of friendship, 48 f. 
 Motley, J. L. : cited, 134 f. 
 Mountain-peaks of history noted, 120. 
 Muhammad: his view of friendship, 
 
 75 ; his friendship for Aboo Bekr, 
 
 106, 184-189. 
 Muhammadan : estimate of Abraham, 
 
 49 ; estimate of friendship, 75. 
 Muir, Sir William : cited, 186. 
 Mure, Baron William, of Caldwell, a 
 
 friend of David Hume, 277 f. 
 
4o8 
 
 Index. 
 
 Murray, Lady Sophy, andLady Doro- 
 thea Sydney, 106. 
 
 Mygorge, Claude, a friend of Des- 
 cartes, 265. 
 
 Naomi and Ruth, 28, 29, 106. 
 Napoleon : cited, 13 ; friendships of, 
 
 143-152. 
 Necker, M., and Mme. de Stael, no. 
 Newman, John Henry: cited, 62; his 
 
 friendships, 230. 
 New Testament : words for "love "in, 
 
 17,386-393; its view of friendship, 
 
 23". 75. 95- 
 Newton, Sir Isaac, a friend of John 
 
 Locke, 270. 
 Nibelungenlied, the : friendship and 
 
 love in, 284, 287-289. 
 Niebuhr, B. G. : cited, 240. 
 Nimrod, the Bible record of, 122. 
 Nisus and Euryalus, 161 f. 
 Njal and Gunner, 84 f. 
 Njorfe and Viking, 163. 
 Nooman III., influence of friendship 
 
 on, 131. 
 Norseland Eddas : their lessons of 
 
 friendship, 79 f. 
 Nour Jehan and Shah Jehan, 112. 
 
 OCTAVIANUS, Caius, afterwards Au- 
 gustus Caesar, 128-130. 
 
 "Ode to the Skylark," Shelley's: its 
 suggestion of friendship, 358. 
 
 Old Testament : its view of friendship, 
 
 25. 47 f- 
 Oliphant, Mrs. : cited, 195 f. 
 Oliver and Roland, 106, 169. 
 Olympias and Chrysostom, 108. 
 Onesimus, a friend of Paul, 50. 
 " Order of the Grain of Mustard Seed," 
 
 226. 
 Orestes and Electra, no, 297. 
 Orestes and Pylades, 106, 158 f, 289 f., 
 
 291. 
 Oriental view of friendship, 22. 
 Origen and Alexander and Ambrose, 
 
 177-179. 
 " Orinda," a designation of Katherine 
 
 Philips, 342, 345. 
 Orpah and Naomi, 28, 29. 
 Orr, Mrs. Sutherland : cited, 361, 363. 
 Orrery, Earl of: cited, 342. 
 Osbern and Anselm, 193. 
 
 Osiris and Ra, union of, 73. 
 
 Oswald, James, of Dunnekier, a friend 
 of Hume, 278. 
 
 Owen, Mrs. Annie, a friend of Kath- 
 erine Philips, 107, 342. 
 
 Oxford movement, the, friendships 
 in, 229 f. 
 
 P^ETUS, Thrasea, a friend of Persius, 
 296. 
 
 Palmer, Professor E. H. : cited, 152 f. 
 
 Pamphilus and Eusebius, 106, 180 f. 
 
 Pantheon, the, a memorial of friend- 
 ship, 130. 
 
 " Paracelsus," Browning's, an out- 
 come of friendship, 362. 
 
 Parnell, Thomas, a friend of Pope, 350. 
 
 Parsees, the, sacred books of, jj. 
 
 Patroclus and Achilles, 156 f., 285. 
 
 Pattison, Mark : cited, 348. 
 
 Paul St. : and Barnabas, 176 f. ; and 
 Luke, 177; and Silas, 177; and Tim- 
 othy, 177 ; his views of marriage and 
 friendship, 49 f. ; his estimate of 
 friendship-love, 386 f. 
 
 Paula and St. Jerome, 108. 
 
 Paulina and Seneca, 112. 
 
 Peel, Robert, a friend of Byron, 358. 
 
 Pelopidasand Epaminondas, 106, iS9f. 
 
 Pembroke, Earl of, the friend of 
 Shakespeare, 333, 340. 
 
 Pembroke, Lord, a friend of John 
 Locke, 270. 
 
 Percival, Sir John, a friend of Berke- 
 ley, 275. 
 
 Persian poet, a : cited, 81. 
 
 Persius and Cornutus, 295 f. 
 
 Pestalozzi, a friend of Fichte, 282. 
 
 Peter : his friendship for John, 176 ; 
 his conversation with Jesus, 392. 
 
 Peter the Great, friendships of, 139-143. 
 
 Peterborough, Lord, George Berkeley 
 chaplain to, 276. 
 
 Petrarch : his friendship for Laura, 
 305-310; his other friends, 312- 
 
 314- 
 Pharaoh Merira Pepi, story of, 123. 
 Phelps, Austin : cited, 36. 
 Philia : Greek word for love, 17, 386, 
 
 389-393- 
 Philip of Macedon: his appreciation 
 of friendship, 160; a friend of Aris- 
 totle, 256. 
 
Index, 
 
 409 
 
 Philippa, Queen, and Philippa Picard, 
 
 106. 
 Philips, Katherine : cited, 58 ; her 
 
 friendship for Annie Owen, 107; as 
 
 poet and friend, 342-347. 
 Philosophers and their friends, 251- 
 
 282. 
 Philosophic thought affected by friend- 
 ship, 251-282. 
 Picot, Abbe, a friend of Descartes, 
 
 265. 
 Pindar, friendship in the poetry of, 
 
 289 f. 
 " Pippa Passes," illustration from, 
 
 33. 34- 
 
 Pirithoiis and Theseus, 157. 
 
 Pirqe Aboth, maxim from, 24. 
 
 Pisistratides, the: their place in Athe- 
 nian history, 231, 232. 
 
 Pisistratus, a friend of Solon, 233. 
 
 Plato : cited, 20, 59, 155 ; his idea of 
 friendship, 108 ; his indebtedness to 
 friendship, 253-256. 
 
 Plautus: cited, 57. 
 
 " Pleasures of Imagination :" its trib- 
 ute to friendship, 352. 
 
 Pliny: cited, no. 
 
 Plutarch : cited, 24, 42, 127, 157, 160. 
 
 Poetry: inspired by friendship, 283- 
 380 ; preceding prose in the world's 
 literature, 284; more than philoso- 
 phy, 284; its sources of inspiration, 
 289. 
 
 Poets and their friendships, 290-380. 
 
 Ponsonby, Miss Sarah, and Lady 
 Eleanor Butler, 106. 
 
 Pope, Alexander, as friend and poet, 
 
 35°- 
 Pri: Sanskrit for "friendship," 17,390. 
 Prior, Matt: cited, 82; his friendship 
 
 for George Berkeley, 274 f. 
 Proverbs, Book of: quotations from, 99. 
 Proxenus of Atarneus, a friend of 
 
 Aristotle, 256 f. 
 Psalms, the, quotations from, 100. 
 "Psyche," Corneille's: cited, 368. 
 Publius Rutilius and his brother, no. 
 Publius Syrus: maxims of, 40; cited, 
 
 74- 
 Pusey, Dr. E. B., and his friends, 230. 
 Pylades and Orestes, 106, 158 f. 
 Pym, John, and his friends, 106, 236- 
 
 239- 
 
 Pythagoras, the first philosopher, 251. 
 Pythagoreans : their estimate of friend- 
 ship, 252. 
 Pythias and Damon, 106. 
 
 QUARLES, Francis: cited, 24,45. 
 Queen Anne Boleyn, a friend of Sir 
 
 Thomas Wyatt, 318, 322. 
 Queen Anne: her friendship with the 
 
 Duchess of Marlborough, 106 ; 
 
 George Berkeley at the court of, 275. 
 Queen Christina, of Sweden, a friend 
 
 of Descartes, 266 f. 
 Queen of Scots, Mary, and Mary 
 
 Seton, 106. 
 Queen Philippa and Philippa Picard, 
 
 106. 
 Queen Sophia Charlotte, of Prussia : 
 
 a friend of Leibnitz, 279 f. 
 Quintius Curtius: cited, 127. 
 Quran, the : friendship in, 75 ; its prep- 
 aration and finishing, 189. 
 
 Ra and Osiris, union of, 73. 
 
 Racine and his friends, 368. 
 
 Raleigh, Sir Walter, a friend of Spen- 
 ser, 326 f. 
 
 Ramsay, Michael, a friend of David 
 Hume, 277. 
 
 Rashnoo, the god of truth to the Par- 
 sees, jj. 
 
 Recamier, Mme., and Mme. de Stael, 
 106. 
 
 Religious movements impelled by 
 friendship, 175-230. 
 
 Reverence, a factor in friendship, 36. 
 
 Riccaulton, a friend and tutor of 
 Thomson, 350 f. 
 
 Richards, James, and Samuel J. Mills, 
 227-229. 
 
 Richter, Jean Paul: cited, 102, 119; 
 a friend of Kant, 280 f. 
 
 Robespierre and Camille, 249 f. 
 
 Rodriguez, Simon, an associate of 
 Loyola, 221. 
 
 Roland and Oliver, 106, 168 f. 
 
 Roland, Lord, and Sir Leoline, 67 f. 
 
 Roland, M. and Mme., 112. 
 
 Rollins, Alice Wellington: cited, 114. 
 
 " Rosania," a friend of Katherine 
 Philips, 342, 344. 
 
 Roscommon, Earl of: cited, 342. 
 
 Rose, H. J., and his friends, 230. 
 
4io 
 
 Index. 
 
 Roux, Joseph: cited, 51. 
 
 Royalty influenced by friendship, 121- 
 
 154- 
 
 Riidiger von Bechlarn : his oath of 
 friendship, 287-289. 
 
 " Rule, Britannia," aproduct of friend- 
 ship, 351. 
 
 Rundle, Bishop, a friend of George 
 Berkeley, 276. 
 
 Russell, Earl, on Washington, 239 f. 
 
 Russia, epic songs of, 163 f. 
 
 Russian poet : cited, 81. 
 
 Ruth: her friendship for Naomi, 28, 
 29, 106. 
 
 Sacrament, the holy, a bond of 
 friendship, 167. 
 
 Sacred books of the ages, the, friend- 
 ship in, 74-80. 
 
 " Sacred Band of Theban Friends," 
 160, 162. 
 
 Sacrifice, love's joy in, 24, 25. 
 
 Saint-Amand : cited, 149 f. 
 
 Saintsbury, George: cited, 867. 
 
 Salmeron, Alfonso, an associate of 
 Loyola, 221. 
 
 " Sanatsugatiya," the, lessons of 
 friendship in, 76 f. 
 
 Sanskrit: "love" and "friendship" 
 in, 17, 74, 390; translation from, 80. 
 
 Satires, Roman: of Lucilius, 292; of 
 Persius, 296 f. 
 
 "Saul," Robert Browning's, 56. 
 
 Schaff, Philip : cited, 214. 
 
 Schelling, F. W. J., and his friends, 
 281 f. 
 
 Scherer, Wilhelm : cited, 377 f. 
 
 Schiller: cited, 81; his friendship for 
 Goethe, 106, 379 f. ; his testimony to 
 the power of friendship, 385 ; his 
 friendship for Korner, 385. 
 
 Schlegels, the, friends of Hegel, 282. 
 
 Schleiermacher, Ernest and Charlotte, 
 in. 
 
 Schlosser, a friend of Goethe, 373 f. 
 
 Scholastica, St., and St. Benedict, 111. 
 
 Schubli, Sheik : his idea of friend- 
 ship, 22. 
 
 Schultz, a teacher and a friend of 
 Kant, 280. 
 
 Schuyler, Eugene: cited, 140-142. 
 
 Schwegler : cited, 280. 
 
 Scipio : his friendship for Laelius, 21 ,64. 
 
 Scipio Africanus and Ennius, 292. 
 Scipios, the two, no. 
 Scotch proverb on friendship, 89. 
 Scott, Sir Walter, as friend and poet, 
 
 355-357- 
 "Seasons, The," Thomson's : their 
 
 prompting by a friend, 351. 
 Seeker, Archbishop, a friend of Berke- 
 ley, 276. 
 Seeley, Professor J. R. : cited, 370. 
 Self-interest: an element of love, 16; 
 
 not an element of friendship, 16. 
 Seneca : cited, 45, 57 ; his friendship 
 
 for Paulina, 112. 
 Sentiment, the potency of, in history, 
 
 117. 
 Septuagint, the, word for "love" in, 
 
 27. 
 " Serapis," Ebers's, illustration from, 
 
 41. 
 Seton, Mary, and Mary Queen of 
 
 Scots, 106. 
 Seventy disciples, the, sent out in 
 
 pairs, 176. 
 Sevigne, Mme. de, and Mme. de 
 
 Grignan, no. 
 Sex no barrier to friendship, 105-114. 
 Sextus, son of Tarquin, 234. 
 Shaftesbury, Earl : his friendship for 
 
 John Locke, 268-270. 
 Shah Jehan and Nour Jehan, 112. 
 Shairp, Principal: cited, 289 f., 296 f. 
 Shakespeare: cited, 13, 33, 45, 60,95, 
 
 234 f. ; as poet and friend, 327-341 ; 
 
 friendship in his plays, 329-331 ; 
 
 friendship in his sonnets, 332-341 ; 
 
 his indebtedness to friendship, 339- 
 
 340 f. 
 Sharp, Matthew, of Hoddam, a friend 
 
 of David Hume, 278. 
 Shea, J. D. G. : cited, 243 f. 
 Shelley, Percy Bysshe, as friend and 
 
 poet, 358 f. 
 "Shepherd's Calendar," Spenser's: 
 
 edited by a friend, 324. 
 "Shi King," lessons of friendship in, 
 
 76. 
 Shinar, Land of, in the Bible story, 
 
 122. 
 Shirley, James : cited, 54 f. 
 "Shoo King," lessons of friendship 
 
 in, 76. 
 Shun and Yao, friendship of, 125 f. 
 
Index. 
 
 411 
 
 Sidney, Sir Philip : his friendship for 
 Lord Brooke, 106 ; for his sister 
 Mary, in ; for Edmund Spenser, 
 
 325 f- 
 
 Siegfried and Gunther, friendship of, 
 287. 
 
 Silas and St. Paul, 177. 
 
 Sime, James : cited, 375. 
 
 Simpson, Richard: cited, 300. 
 
 Sirach, Son of : cited, 75,101 f. 
 
 Siva and Vishnoo, union of, 73. 
 
 Smith, Adam: a friend of David Hume, 
 278 ; cited, 278. 
 
 Socrates : his indebtedness to friend- 
 ship, 253-256. 
 
 Solayman, Shaykh, and Akbar Mu- 
 hammad, 153 f. 
 
 Soldurii, the, of Aquitania, 162. 
 
 Solomon : his estimate of friendship, 
 48, 74 f. ; Zabud a friend of, 125. 
 
 Solon : his friendship for Pisistratus, 
 
 233- 
 Somers, Lord, a friend of John Locke, 
 
 270. 
 "Sonnets from the Portuguese," Mrs. 
 
 Browning's, quotations from, 364, 
 
 382. 
 "Sonnets," Shakespeare's, quotations 
 
 from, 334-339. 
 Sophocles : cited, 52. 
 Sordello : his conception of unselfish 
 
 love, 304 f. 
 Sorrows, bearing a friend's, 32. 
 Southey, Robert, a friend of Cole- 
 ridge and Wordsworth, 360. 
 Spalatin, George, and Martin Luther, 
 
 208. 
 Spanish proverb, 23. 
 Spedding, James, a biographer of Lord 
 
 Bacon, 261 f. 
 Spence, Joseph, a friend of Pope, 350. 
 Spenser, Edmund : cited, 54 ; as friend 
 
 and poet, 322-327. 
 Sprenger, A. : cited, 185. 
 St. Augustine, Petrarch's dialogue 
 
 with, 309. 
 Stael, Mme. de : her friendship for 
 
 Mme. Recamier, 106 ; for M. 
 
 Necker, no. 
 Standish, Miles : his appeal to John 
 
 Alden, 56. 
 Stanley, Dean : cited, 177 ; his friend- 
 ships, 230. 
 
 Staupitz, John von, and Martin 
 
 Luther, 209 f. 
 Steele, Richard : a friend of George 
 
 Berkeley, 276 ; a friend of Addison, 
 
 349- 
 Stein, Frau von: Goethe's friendship 
 
 for, 377 f. 
 Stoics and Epicureans, friendship 
 
 among, 258. 
 Story, Joseph : cited, 240. 
 "Strafford," Browning's, an outcome 
 
 of friendship, 362. 
 Stuckenberg, J. H. W., a biographer 
 
 of Kant, 281. 
 Suffering through friendship, 89-92. 
 Suicide, proposed as a proof of friend- 
 ship, 112. 
 Sun and moon, friendship of, 77. 
 Surpassing potency of friendship, 117- 
 
 120. 
 Surrey, Earl of, and Sir Thomas 
 
 Wyatt, as friends and poets, 318- 
 
 321. 
 Svyatogor and Ilya, 163 f. 
 Swetchine, Mme., and Lacordaire, 
 
 109. 
 Swift, Dean : a friend of Berkeley, 
 
 275 f. ; of Pope, 350. 
 Sydenham, Thomas, a friend of John 
 
 Locke, 270. 
 Sydney, Lady Dorothea, and Lady 
 
 Sophy Murray, 106. 
 Syrus, Publius : cited, 57, 89. 
 
 Talbot, Catharine, and Elizabeth 
 Carter, 106. 
 
 " Tale of Two Cities," Dickens's, illus- 
 tration from, 173 f. 
 
 Talleyrand, Prince : cited, 240. 
 
 Talmud, the, friendship in, 24, 75. 
 
 Tancred : his friendship for Godfrey, 
 106, 170 f. ; for Bohemond, 170 f. 
 
 Tarquin the Arrogant : his overthrow, 
 234 f. 
 
 "Task, The," Cowper's, inspired by 
 friendship, 353. 
 
 Taylor, Jeremy: cited, 13, 57 f., 88, 
 95 ; a friend of Katherine Philips, 
 
 342. 
 Taylor, W. : cited, 79 f. 
 Telemachus: welcomed by Menelaus, 
 
 63. 
 
412 
 
 Index, 
 
 Tennyson, Alfred : cited, 38, 39, 55, 
 
 90, 96 ; as friend and poet, 106, 364- 
 
 366. 
 Terence: his help from friendship, 
 
 292. 
 Theban Band of Friends, The, 160. 
 Theodore of Tarsus and Hadrian, 
 
 189-191. 
 Theognis and Cyrnus, 290. 
 Theseus and Pirithoiis, 157. 
 Thirlwall, Connop, and his friends, 
 
 230. 
 Thomson, James, as poet and friend, 
 
 35o f- 
 
 Thorpe, Thomas, the bookseller, 333. 
 Thorstein and Bele, 163. 
 Thrale, Mrs., and Dr. Johnson, 109. 
 Three -Bears, and Feather -on -the - 
 
 Head, 165 f. 
 Timon of Athens : cited, 13. 
 Timothy, St., and St. Paul, 177. 
 "Toleration," Locke's essay on: its 
 
 origin, 269. 
 Tragic poetry of Euripides, 289 f. 
 Transfiguring power of love, 381-387. 
 Trench : cited, 390, 392. 
 Troy, friendship at the siege of, 157 f. 
 Trumbull, Sir William, a friend of 
 
 Pope, 350 
 Tullia and Cicero, no. 
 Turpin, Archbishop, and his friends, 
 
 169. 
 Tyerman, L. : cited, 225 f. 
 
 "Uarda," quotation from, 41. 
 Ueberweg : cited, 255, 276 f. 
 Ulysses and Diomedes, 158, 285. 
 Una and Merira Pepi, 123 f. 
 Union in friendship, 72-74. 
 Union of friends sought in blended 
 
 blood, 70 f. 
 Union of souls, a result of mutual 
 
 friendship, 94. 
 Universality of friendship's sway, 69- 
 
 86. 
 Unselfishness of friendship, 27-34. 
 Unwin, Mrs. Mary, the friend of 
 
 Cowper, 109, 353 f. 
 
 "Verona, Two Gentlemen of," 
 Shakespeare's, quotations from, 
 
 33o f. 
 Viking and Halfdan and Njorfe, 162 f. 
 
 Virgil : cited, 73, 161 f. ; his friendship 
 for Gallus, 293 ; for Horace, 106, 
 292 f. ; for Maecenas, 293 ; for Pol- 
 lio, 293 ; for Varius, 293. 
 
 Vishnoo and Siva, union of, 73. 
 
 Vita Nuova, Dante's, 300 f., 304. 
 
 Voltaire : cited, 81. 
 
 Wales, Prince of, John Locke pre- 
 sented to, 275. 
 Walpole, Horace, a friend of Gray, 
 
 351- 
 "Waring," Browning's, a tribute to 
 
 Alfred Dommett, 361. 
 Washington, George, and Alexander 
 
 Hamilton, 239-247. 
 Watteville, Baron von, and Count 
 
 Zinzendorf, 226 f. 
 Webster, Daniel : cited, 245. 
 Weimar : its fame through Goethe's 
 
 fame, 376 f. 
 Weisse, a friend of Fichte, 282. 
 Wesley, John and Charles : their 
 
 friendships, 224-226. 
 Wesleyanism : its origin in friendships, 
 
 223-226. 
 West, Richard, a friend of Gray, 351. 
 What is friendship? 12-18. 
 Whately, Richard, and his friends, 230. 
 Whitefield and the Wesleys, 225. 
 Whittier, John G. : cited, 24, 60. 
 Who can be friends? 105-114. 
 Wife and friend in one, 49-51, 109- 
 
 114, 322-324, 344. 
 " Wilhelm Meister," Goethe's, refer- 
 ences to, 373, 375, 380. 
 William III. and William Bentinck, 
 
 106, 135-139- 
 William the Silent and Charles V., 
 
 I33-I35- 
 
 Williams, Mr. and Mrs., friends of 
 Shelley, 359. 
 
 Wishart, George, and John Knox, 218. 
 
 Wollaston : cited, 308. 
 
 Woman as an objecl: of friendship, 
 297-300. 
 
 Woman's place among the Greeks, 
 297 f. 
 
 Woolsey, Theodore: cited, 390. 
 
 Words : the more familiar the more 
 vague, 14. 
 
 " Words of the Heart," Lavater's, quo- 
 tation from, 81. 
 
Index. 
 
 413 
 
 Wordsworth, William : his friendship 
 
 for his sister, in ; for Coleridge, 
 
 229, 359 f. ; cited, 328. 
 World-wide honor of friendship, 69- 
 
 86. 
 Wotton, Sir Henry, a friend of George 
 
 Herbert, 342. 
 Wrangham : a translator of Petrarch, 
 
 308. 
 Wright, W. Aldis : a biographer of 
 
 Lord Bacon, 261 f. 
 Wyatt, Sir Thomas, and Earl of 
 
 Surrey, as friends and poets, 318- 
 
 321. 
 Wycherly, William, a friend of Pope, 
 
 350- 
 
 Xavier, Francis, and Ignatius Loyola, 
 
 218-221. 
 Xenien : the joint work of Goethe and 
 
 Schiller, 380.' 
 
 Xerxes : his capture of statues of 
 Athenian friends, 232. 
 
 Yahya, grand vizier of Haroon-ar- 
 
 Rasheed, 152. 
 Yao and Shun, friendship of, 125 f. 
 Young, Edward : cited, 45, 89, 92 ; as 
 
 friend and poet, 349 f. 
 
 Zabud, a friend of Solomon, 125. 
 Zappi, Giambattista, and Faustina 
 
 Maratti, 112. 
 Zayd, a friend of Muhammad, 75, 184. 
 Zend, root-term for friendship in, 74. 
 Zend-Avesta, the, lessons of friendship 
 
 in, jj. 
 Zeno the Stoic : his view of friendship, 
 
 258. 
 Zinzendorf, Count, and Baron von 
 
 Watteville, 226. 
 Zonoras and Prince Athanase, 359. 
 
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