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meditation do not furnish him with one good thought or happy expression ; but it is necessary to write a letter to a friend, -and, forth with, troops of gentle thoughts invest themselves on every hand, with chosen words. See in any house where virtue and self-respect abide, the palpitation which the approach of a stranger causes. A commended stranger is expected and announced, and an uneasiness betwixt pleasure and pain invades all the hearts of a household. His arrival almost brings fear to the good hearts that would welcome him. The house is dusted, all things fly into their places, the old coat is exchanged for the new, and they must get up a dinner if they can. Of a commended stranger, only the good report is told by others, only the good and new is heard by us. He stands to us for humanity. He is, what we wish. Having imagined and invested him, we ask how we should stand related in conversation and action with such a man, and are uneasy with fear. The same idea exalts conversation with him. We talk better than we are wont. We have the nimblest fancy,
richer memory, and our dumb devil has taken leave for the time. For long hours we can continue a series of sincere, graceful, rich communications, drawn from the oldest, secretest experience, so that they who sit by, of our own kinsfolk and acquaintance, shall feel a lively surprise at our unusual powers. But as soon as the stranger begins to intrude his partialities, his definitions, his defects, into the conversation, it is all over. He has heard the first, the last and best, he will ever hear from us. He is no stranger now. Vulgarity, ignorance, misapprehension, are old acquaintances. Now, when he comes, he may get the order, the dress, and the dinner,—but the throbbing of the heart, and the communications of the soul, no more.
Pleasant are these jets of affection which relume a young world for me again. Delicious is a just and firm encounter of two, in a thought, in a feeling. How beautiful, on their approach to this beating heart, the steps and forms of the gifted and the true! The moment we indulge our affections, the earth is metamorphosed: there is no winter, and no night: all tragedies, all ennuis vanish-all duties even ; no
thing fills the proceeding eternity but the forms all radiant of beloved persons. Let the soul be assured that somewhere in the universe it should rejoin its friend, and it would be content and cheerful alone for a thousand years.
I awoke this morning with devout thanksgiving for my friends, the old and the new. Shall I not call God, the Beautiful, who daily showeth himself so to me in his gifts ? I chide society, I embrace solitude, and yet I am not so ungrateful as not to see the wise, the lovely, and the nobleminded, as from time to time they pass my gate. Who hears me, who understands me, becomes mine,-a possession for all time. Nor is nature so poor, but she gives me this joy several times, and thus we weave social threads of our own, a new web of relations ; and, as many thoughts in succession substantiate themselves, we shall by-and-by stand in a new world of our own creation, and no longer strangers and pilgrims in a traditionary globe. My friends have come to me unsought. The great God gave them to me. By oldest right, by the divine affinity of virtue with itself, I find them, or rather, not I, but the Deity in me and in them, both deride and cancel the thick walls of individual character, relation, age, sex, and circumstance, at which he usually connives, and now makes
many one. High thanks I owe you, excellent lovers, who carry out the world for me to new and noble depths, and enlarge the meaning of all my thoughts. These are not stark and stiffened persons, but the new-born poetry of God,poetry without stop,—hymn, ode, and epic, poetry still flowing, and not yet caked in dead books with annotation and grammar, but Apollo and the Muses chanting still. Will these, too, separate themselves from me again, or some of them? 1 know not, but I fear it not; for my relation to them is so pure, that we hold by simple affinity, and the Genius of my life being thus social, the same affinity will exert its energy on whomsoever is as noble as these men and women, wherever I may be.
I confess to an extreme tenderness of nature on this point. It is almost dangerous to me to “crush the sweet poison of misused wine” of the affections. A new person is to me always a great event, and hinders me from sleep. I have had such fine fancies lately about two or three persons, as have given me delicious hours ; but the joy ends in the day; it yields no fruit. Thought is not born of it; my action is very little modified. I must feel pride in my friend's accomplishments, as if they were mine-wild, delicate, throbbing property in his virtues. I feel as warmly when he is praised as the lover when he hears applause of his engaged maiden. We over-estimate the conscience of our friend. His goodness seems better than our goodness, his nature finer, his temptations less. Everything that is his, his name, his form, bis dress, books, and instruments, fancy enhances. Our own thought sounds new and larger from his mouth.
Yet the systole and diastole of the heart are not without their analogy in the ebb and flow of love. Friendship, like the immortality of the soul, is too good to be believed. The lover, beholding his maiden, half knows that she is not verily that which he worships; and in the golden hour of friendship, we are surprised with shades of suspicion and unbelief. We doubt that we bestow on our hero the virtues in which he shines, and afterwards worship the form to which we have ascribed this divine inhabitation. In strictness, the soul does not respect men as it respects itself. In strict science, all persons underlie the same condition of an infinite remoteness. Shall we fear to cool our love by facing the fact, by mining for the metaphysical foundation of this Elysian temple ? Shall I not be as real as the things I see? If I am, I shall not fear to know them for what they are. Their essence is not less beautiful than their appearance, though it needs finer organs for its apprehension. The root of the plant is not unsightly to science, though for chaplets and festoons we cut the stem short. And I must hazard the production of the bald fact amidst these pleasing reveries, though it should prove an Egyptian skull at our banquet. A man who stands united with his thought, conceives magnificently of himself. He is conscious of a universal success, even though bought by uniform particular failures. No advantages, no powers, no gold or force can be any match for him. I cannot choose but rely
on my own poverty, more than on your wealth. I cannot make your consciousness tantamount to mine. Only the star dazzles ; the planet has a faint, moon-like ray. I hear what you say of the admirable parts and tried temper of the party you praise, but I see well that, for all his purple cloaks, I shall not like him, unless he is at last a poor Greek like me. I cannot deny it, О friend, that the vast shadow of the Phenomenal includes thee, also, in its pied and painted immensity, --thee, also, compared with whom all else is shadow. Thou art not Being, as Truth is, as Justice is—thou art not my soul, but a picture and effigy of that. Thou hast corne to me lately, and already thou art seizing thy hat and cloak. Is it not that the soul puts forth friends, as the tree puts forth leaves, and presently, by the germination of new buds, extrudes the old leaf? The law of nature is alternation for
Each electrical state superinduces the opposite. The soul environs itself with friends, that it may enter into a grander self-acquaintance or solitude ; and it goes alone for a season, that it may exalt its conversation or society. This method betrays itself along the whole history of our personal relations. Ever the instinct of affection revives the hope of union with our mates, and ever the returning sense of insulation recalls us from the chase. Thus every man passes his life in the search after friendship, and if he should record his true sentiment, he might write a letter like this, to each new candidate for his love. DEAR FRIEND,
If I was sure of thee, sure of thy capacity, sure to match my mood with thine, I should never think again of trifles, in relation to thy comings and goings. I am not very wise : my moods are quite attainable : and I respect thy genius : it is to me as yet unfathomed; yet dare I not presume in thee a perfect intelligence of me, and so thou art to me a delicious torment. Thine ever, or never.
Yet these uneasy pleasures and fine pains are for curiosity, and not for life. They are not to be indulged. This is to weave cobweh, and not cloth. Our friendships hurry to
short and poor conclusions, because we have made them a texture of wine and dreams, instead of the tough fibre of the human heart. The laws of friendship are great, austere, and eternal-of one web with the laws of nature and of morals. But we have aimed at a swift and petty benefit, to suck a sudden sweetness. We snatch at the slowest fruit in the whole garden of God, which many summers and many winters must ripen. We seek our friend, not sacredly, but with an adulterate passion which would appropriate him to ourselves. In vain. We are armed all over with subtle antagonisms, which, as soon as we meet, begin to play, and translate all poetry into stale prose. Almost all people descend to meet. All association must be a compromise, and, what is worst, the very flower and aroma of the flower of each of the beautiful natures disappear as they approach each other. What a perpetual disappointment is actual society, even of the virtuous and gifted! After interviews have been compassed with long foresight, we must be tormented presently by baffled blows, by sudden, unseasonable apathies, by epilepsies of wit and of animal spirits, in the hey-day of friendship and thought. Our faculties do not play us true, and both parties are relieved by solitude.
I ought to be equal to every relation. It makes no difference how many friends I have, and what content I can find in conversing with each, if there be one to whom I am not equal. If I have shrunk uneq ual from one contest, instantly the joy I find in all the rest becomes mean and cowardly. I should hate myself, if then I made my other friends my asylum.
The valiant warrior famoused for fight,
And all the rest forgot for which he toiled. Our impatience is thus sharply rebuked. Bashfulness and apathy are a tough busk in which a delicate organization is protected from premature ripening. It would be lost if it knew itself before any of the best souls were yet ripe enough to know and own it. Respect the naturlangsamkeit, which hardens the ruby in a million years, and works in duration,