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diff --git a/.gitattributes b/.gitattributes new file mode 100644 index 0000000..d7b82bc --- /dev/null +++ b/.gitattributes @@ -0,0 +1,4 @@ +*.txt text eol=lf +*.htm text eol=lf +*.html text eol=lf +*.md text eol=lf diff --git a/LICENSE.txt b/LICENSE.txt new file mode 100644 index 0000000..6312041 --- /dev/null +++ b/LICENSE.txt @@ -0,0 +1,11 @@ +This eBook, including all associated images, markup, improvements, +metadata, and any other content or labor, has been confirmed to be +in the PUBLIC DOMAIN IN THE UNITED STATES. + +Procedures for determining public domain status are described in +the "Copyright How-To" at https://www.gutenberg.org. + +No investigation has been made concerning possible copyrights in +jurisdictions other than the United States. Anyone seeking to utilize +this eBook outside of the United States should confirm copyright +status under the laws that apply to them. diff --git a/README.md b/README.md new file mode 100644 index 0000000..ba87bca --- /dev/null +++ b/README.md @@ -0,0 +1,2 @@ +Project Gutenberg (https://www.gutenberg.org) public repository for +eBook #67355 (https://www.gutenberg.org/ebooks/67355) diff --git a/old/67355-0.txt b/old/67355-0.txt deleted file mode 100644 index e760aaa..0000000 --- a/old/67355-0.txt +++ /dev/null @@ -1,5790 +0,0 @@ -The Project Gutenberg eBook of Ioläus: An Anthology of Friendship, -by Edward Carpenter - -This eBook is for the use of anyone anywhere in the United States and -most other parts of the world at no cost and with almost no restrictions -whatsoever. You may copy it, give it away or re-use it under the terms -of the Project Gutenberg License included with this eBook or online at -www.gutenberg.org. If you are not located in the United States, you -will have to check the laws of the country where you are located before -using this eBook. - -Title: Ioläus: An Anthology of Friendship - -Author: Edward Carpenter - -Release Date: February 7, 2022 [eBook #67355] - -Language: English - -Produced by: Turgut Dincer and the Online Distributed Proofreading Team - at https://www.pgdp.net (This file was produced from images - generously made available by The Internet Archive) - -*** START OF THE PROJECT GUTENBERG EBOOK IOLÄUS: AN ANTHOLOGY OF -FRIENDSHIP *** - - - - - - -IOLÄUS - - - - - IOLÄUS - - AN ANTHOLOGY OF FRIENDSHIP - EDITED BY - EDWARD CARPENTER - - [_Second edition, enlarged_] - - PUBLISHED BY - SWAN SONNENSCHEIN & Co. LIMITED - HIGH STREET, BLOOMSBURY, LONDON - AND BY S. CLARKE AT - 41, GRANBY ROW, MANCHESTER - MCMVI - - - - - “_And as to the loves of Hercules it is difficult to record them - because of their number. But some who think that Ioläus was one - of them, do to this day worship and honour him; and make their - loved ones swear fidelity at his tomb._” - - (_Plutarch_) - - - - -PREFACE TO FIRST EDITION - - -The degree to which Friendship, in the early history of the world, has -been recognised as an institution, and the dignity ascribed to it, are -things hardly realized to-day. Yet a very slight examination of the -subject shows the important part it has played. In making the following -collection I have been much struck by the remarkable manner in which the -customs of various races and times illustrate each other, and the way in -which they point to a solid and enduring body of human sentiment on the -subject. By arranging the extracts in a kind of rough chronological and -evolutionary order from those dealing with primitive races onwards, the -continuity of these customs comes out all the more clearly, as well as -their slow modification in course of time. But it must be confessed that -the present collection is only incomplete, and a small contribution, at -best, towards a large subject. - -In the matter of quotation and translation, my best thanks are due to -various authors and holders of literary copyrights for their assistance -and authority; and especially to the Master and Fellows of Balliol -College for permission to quote from the late Professor Jowett’s -translation of Plato’s dialogues; to Messrs. George Bell & Sons for -leave to make use of the Bohn series; to Messrs. A. & C. Black for leave -of quotation from the late J. Addington Symonds’ _Studies of the Greek -Poets_; and to Messrs. Longmans, Green & Co., for sanction of extracts -from the Rev. W. H. Hutchings’ translation of the _Confessions of St. -Augustine_. In cases where no reference is given the translations are by -the Editor. - - E. C. - -_March, 1902._ - - - - -CONTENTS - - - _page_ - - Preface v. - - I. Friendship-customs in the Pagan and Early World 1 - - II. The place of Friendship in Greek Life and Thought 39 - - III. Poetry of Friendship among the Greeks and Romans 65 - - IV. Friendship in Early Christian and Mediæval Times 95 - - V. The Renaissance and Modern Times 121 - - Additions [1906] 183 - - Index 225 - - - - -I. - -_Friendship-Customs in the Pagan & Early World_ - - - - -_Friendship-Customs in the Pagan & Early World_ - - -Friendship-Customs, of a very marked and definite character, have -apparently prevailed among a great many primitive peoples; but the -information that we have about them is seldom thoroughly satisfactory. -Travellers have been content to note external ceremonies, like the -exchange of names between comrades, or the mutual tasting of each other’s -blood, but—either from want of perception or want of opportunity—have -not been able to tell us anything about the inner meaning of these -formalities, or the sentiments which may have inspired them. Still, -we have material enough to indicate that comrade-attachment has been -recognised as an important institution, and held in high esteem, -among quite savage tribes; and some of the following quotations will -show this. When we come to the higher culture of the Greek age the -material fortunately is abundant—not only for the customs, but (in Greek -philosophy and poetry) for the inner sentiments which inspired these -customs. Consequently it will be found that the major part of this and -the following two chapters deals with matter from Greek sources. The -later chapters carry on the subject in loosely historical sequence -through the Christian centuries down to modern times. - -[Sidenote: _Primitive Ceremony_] - -The Balonda are an African tribe inhabiting Londa land, among the -Southern tributaries of the Congo River. They were visited by -Livingstone, and the following account of their customs is derived from -him:— - - “The Balonda have a most remarkable custom of cementing - friendship. When two men agree to be special friends they go - through a singular ceremony. The men sit opposite each other - holding hands, and by the side of each is a vessel of beer. - Slight cuts are then made on the clasped hands, on the pit of the - stomach, on the right cheek, and on the forehead. The point of a - grass-blade is pressed against each of these cuts, so as to take - up a little of the blood, and each man washes the grass-blade - in his own beer vessel. The vessels are then exchanged and the - contents drunk, so that each imbibes the blood of the other. - The two are thenceforth considered as blood-relations, and are - bound to assist each other in every possible manner. While the - beer is being drunk, the friends of each of the men beat on the - ground with clubs, and bawl out certain sentences as ratification - of the treaty. It is thought correct for all the friends of - each party to the contract to drink a little of the beer. The - ceremony is called ‘Kasendi.’ After it has been completed, gifts - are exchanged, and both parties always give their most precious - possessions.” _Natural History of Man. Rev. J. G. Wood. Vol: - Africa_, p. 419. - -[Sidenote: _Exchange of Names_] - -Among the Manganjas and other tribes of the Zambesi region, Livingstone -found the custom of changing names prevalent. - - “Sininyane (a headman) had exchanged names with a Zulu at - Shupanga, and on being called the next morning made no answer; - to a second and third summons he paid no attention; but at - length one of his men replied, ‘He is not Sininyane now, he is - Moshoshoma;’ and to this name he answered promptly. The custom of - exchanging names with men of other tribes is not uncommon; and - the exchangers regard themselves as close comrades, owing special - duties to each other ever after. Should one by chance visit his - comrade’s town, he expects to receive food, lodging, and other - friendly offices from him.” _Narrative of an Expedition to the - Zambesi. By David and Charles Livingstone. Murray_, 1865, p. 148. - -[Sidenote: _David and Jonathan_] - -In the story of David and Jonathan, which follows, we have an example, -from much the same stage of primitive tribal life, of a compact between -two friends—one the son of the chief, the other a shepherd youth—only in -this case, in the song of David (“I am distressed for thee, my brother -Jonathan, thy love to me was wonderful”) we are fortunate in having the -inner feeling preserved for us. It should be noted that Jonathan gives to -David his “most precious possessions.” - - “And when Saul saw David go forth against the Philistine - (Goliath), he said unto Abner, the captain of the host, ‘Abner, - whose son is this youth?’ And Abner said, ‘As thy soul liveth, O - King, I cannot tell.’ And the King said, ‘Inquire thou whose son - the stripling is.’ And as David returned from the slaughter of - the Philistine, Abner took him and brought him before Saul, with - the head of the Philistine in his hand. And Saul said to him, - ‘Whose son art thou, young man?’ And David answered, ‘The son of - thy servant Jesse the Bethlehemite.’ - - “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 Jonathan loved him as his own soul. And Saul took him that - day, and would let him go no more home to his father’s house. - Then Jonathan and David made a covenant, because he loved him as - his own soul. And Jonathan stripped himself of the robe that was - upon him, and gave it to David, and his garments, even to his - sword, and to his bow, and to his girdle.” _1 Sam._ ch. xvii. 55. - -[Sidenote: _Flower Friends_] - -With regard to the exchange of names, a slightly different custom -prevails among the Bengali coolies. Two youths, or two girls, will -exchange two flowers (of the same kind) with each other, in token of -perpetual alliance. After that, one speaks of the other as “my flower,” -but never alludes to the other by _name_ again—only by some roundabout -phrase. - -[Sidenote: _Polynesia Tahiti_] - -Herman Melville, who voyaged among the Pacific Islands in 1841-1845, -gives some interesting and reliable accounts of Polynesian customs of -that period. He says:— - - “The really curious way in which all the Polynesians are in the - habit of making bosom friends at the shortest possible notice is - deserving of remark. Although, among a people like the Tahitians, - vitiated as they are by sophisticating influences, this custom - has in most cases degenerated into a mere mercenary relation, - it nevertheless had its origin in a fine, and in some instances - heroic, sentiment formerly entertained by their fathers. - - “In the annals of the island (Tahiti) are examples of extravagant - friendships, unsurpassed by the story of Damon and Pythias, in - truth, much more wonderful; for notwithstanding the devotion—even - of life in some cases—to which they led, they were frequently - entertained at first sight for some stranger from another - island.” _Omoo_, _Herman Melville_, ch. 39, p. 154. - - “Though little inclined to jealousy in (ordinary) love-matters, - the Tahitian will hear of no rivals in his friendship.” _Ibid_, - ch. 40. - -[Sidenote: _Marquesas Islands_] - -Melville spent some months on one of the Marquesas Islands, in a valley -occupied by a tribe called Typees; one day there turned up a stranger -belonging to a hostile tribe who occupied another part of the island:— - - “The stranger could not have been more than twenty-five years of - age, and was a little above the ordinary height; had he been a - single hair’s breadth taller, the matchless symmetry of his form - would have been destroyed. His unclad limbs were beautifully - formed; whilst the elegant outline of his figure, together with - his beardless cheeks, might have entitled him to the distinction - of standing for the statue of the Polynesian Apollo; and indeed - the oval of his countenance and the regularity of every feature - reminded me of an antique bust. But the marble repose of art - was supplied by a warmth and liveliness of expression only to - be seen in the South Sea Islander under the most favourable - developments of nature.... When I expressed my surprise (at his - venturing among the Typees) he looked at me for a moment as - if enjoying my perplexity, and then with his strange vivacity - exclaimed—‘Ah! me taboo—me go Nukuheva—me go Tior—me go Typee—me - go everywhere—nobody harm me, me taboo.’ - - “This explanation would have been altogether unintelligible to - me, had it not recalled to my mind something I had previously - heard concerning a singular custom among these islanders. - Though the country is possessed by various tribes, whose mutual - hostilities almost wholly preclude any intercourse between - them; yet there are instances where a person having ratified - friendly relations with some individual belonging to the valley, - whose inmates are at war with his own, may under particular - restrictions venture with impunity into the country of his - friend, where under other circumstances he would have been - treated as an enemy. In this light are personal friendships - regarded among them, and the individual so protected is said to - be ‘taboo,’ and his person to a certain extent is held as sacred. - Thus the stranger informed me he had access to all the valleys in - the island.” _Typee_, _Herman Melville_, ch. xviii. - -In almost all primitive nations, warfare has given rise to institutions -of military comradeship—including, for instance, institutions of -instruction for young warriors, of personal devotion to their leaders, -or of personal attachment to each other. In Greece these customs were -specially defined, as later quotations will show. - -[Sidenote: _Tacitus on Military Comradeship_] - -Tacitus, speaking of the arrangement among the Germans by which each -military chief was surrounded by younger companions in arms, says:— - - “There is great emulation among the companions, which shall - possess the highest place in the favour of their chief; and - among the chiefs, which shall excel in the number and valour - of his companions. It is their dignity, their strength, to be - always surrounded with a large body of select youth, an ornament - in peace, a bulwark in war... In the field of battle, it is - disgraceful for the chief to be surpassed in valour; it is - disgraceful for the companions not to equal their chief; but it - is reproach and infamy during a whole succeeding life to retreat - from the field surviving him. To aid, to protect him; to place - their own gallant actions to the account of his glory is their - first and most sacred engagement.” _Tacitus_, _Germania_, 13, 14, - _Bohn Series_. - -[Sidenote: _The Khalifa at Khartoum_] - -Among the Arab tribes very much the same thing may be found, every Sheikh -having his bodyguard of young men, whom he instructs and educates, while -they render to him their military and personal devotion. In the late -expedition of the British to Khartoum (Nov., 1899), when Colonel Wingate -and his troops mowed down the Khalifa and his followers with their -Maxims, the death of the Khalifa was thus described by a correspondent of -the daily papers:— - - “In the centre of what was evidently the main attack on our right - we came across a very large number of bodies all huddled together - in a very small place; their horses lay dead behind them, the - Khalifa lay dead on his furma, or sheepskin, the typical end of - the Arab Sheikh who disdains surrender; on his right was the - Khalifa Aly Wad Hila, and on his left Ahmed Fedil, his great - fighting leader, whilst all around him lay his faithful emirs, - all content to meet their death when he had chosen to meet his. - His black Mulamirin, or bodyguard, all lay dead in a straight - line about 40 yards in front of their master’s body, with their - faces to the foe and faithful to the last. It was truly a - touching sight, and one could not help but feel that ... their - end was truly grand.... Amongst the dead were found two men tied - together by the arms, who had charged towards the guns and had - got nearer than any others. On enquiring of the prisoners Colonel - Wingate was told these two were great friends, and on seeing the - Egyptian guns come up had tied themselves by the arms with a - cord, swearing to reach the guns or die together.” - -[Sidenote: _Primitive Germans_] - -Compare also the following quotation from Ammianus Marcellinus (xvi. -13), who says that when Chonodomarus, “King of the Alamanni,” was taken -prisoner by the Romans, - - “His companions, two hundred in number, and three friends - peculiarly attached to him, thinking it infamous to survive their - prince, or not to die for him, surrendered themselves to be put - in bonds.” - -[Sidenote: _South African Tribes_] - -The following passage from Livingstone shows the existence among the -African tribes of his time of a system, which Wood rightly says “has -a singular resemblance to the instruction of pages in the days of -chivalry”:— - - “Monina (one of the confederate chiefs of the Banyai) had a great - number of young men about him, from twelve to fifteen years of - age. These were all sons of free men, and bands of young lads - like them in the different districts leave their parents about - the age of puberty and live with such men as Monina for the sake - of instruction. When I asked the nature of the instruction I was - told ‘Bonyái,’ which I suppose may be understood as indicating - manhood, for it sounds as if we should say, ‘to teach an American - Americanism,’ or, ‘an Englishman to be English.’ While here they - are kept in subjection to rather stringent regulations.... They - remain unmarried until a fresh set of youths is ready to occupy - their place under the same instruction.” _Missionary Travels and - Researches in South Africa._ _By David Livingstone_, 1857, p. 618. - -M. Foley (Bulln. Soc. d’Anthr. de Paris, 1879) speaks of fraternity in -arms among the natives of New Caledonia as forming a close tie—closer -even than consanguinity. - -[Sidenote: _Greek Friendship and Mediæval Chivalry_] - -With regard to Greece, J. Addington Symonds has some interesting remarks, -which are well worthy of consideration; he says:— - - “Nearly all the historians of Greece have failed to insist upon - the fact that fraternity in arms played for the Greek race the - same part as the idealisation of women for the knighthood of - feudal Europe. Greek mythology and history are full of tales - of friendship, which can only be paralleled by the story of - David and Jonathan in the Bible. The legends of Herakles and - Hylas, of Theseus and Pirithöus, of Apollo and Hyacinth, of - Orestes and Pylades, occur immediately to the mind. Among the - noblest patriots, tyrannicides, lawgivers, and self-devoted - heroes in the early times of Greece, we always find the names of - friends and comrades received with peculiar honour. Harmodius - and Aristogeiton, who slew the despot Hipparchus at Athens; - Diocles and Philolaus, who gave laws to Thebes; Chariton and - Melanippus, who resisted the sway of Phalaris in Sicily; Cratinus - and Aristodemus, who devoted their lives to propitiate offended - deities when a plague had fallen on Athens; these comrades, - staunch to each other in their love, and elevated by friendship - to the pitch of noblest enthusiasm, were among the favourite - saints of Greek legend and history. In a word, the chivalry - of Hellas found its motive force in friendship rather than in - the love of women; and the motive force of all chivalry is a - generous, soul-exalting, unselfish passion. The fruit which - friendship bore among the Greeks was courage in the face of - danger, indifference to life when honour was at stake, patriotic - ardour, the love of liberty, and lion-hearted rivalry in battle. - ‘Tyrants,’ said Plato, ‘stand in awe of friends.’” _Studies of - the Greek Poets._ _By J. A. Symonds_, vol. 1, p. 97. - -[Sidenote: _Fraternity in Arms in Sparta_] - -The customs connected with this fraternity in arms, in Sparta and -in Crete, are described with care and at considerable length in the -following extract from Müller’s _History and Antiquities of the Doric -Race_, book iv., ch. 4, par. 6:— - - “At Sparta the party loving was called εἰσπνήλας, and his - affection was termed a _breathing in_, or _inspiring_ (εἰσπνεῖν); - which expresses the pure and mental connection between the two - persons, and corresponds with the name of the other, viz.: ἀίτας, - _i.e._, _listener_ or _bearer_. Now it appears to have been the - practice for every youth of good character to have his lover; and - on the other hand every well-educated man was bound by custom - to be the lover of some youth. Instances of this connection - are furnished by several of the royal family of Sparta; thus, - Agesilaus, while he still belonged to the herd (ἀγέλη) of - youths, was the hearer (ἀίτας) of Lysander, and himself had in - his turn also a hearer; his son Archidamus was the lover of the - son of Sphodrias, the noble Cleonymus; Cleomenes III. was when - a young man the hearer of Xenares, and later in life the lover - of the brave Panteus. The connection usually originated from the - proposal of the lover; yet it was necessary that the listener - should accept him with real affection, as a regard to the riches - of the proposer was considered very disgraceful; sometimes, - however, it happened that the proposal originated from the other - party. The connection appears to have been very intimate and - faithful; and was recognised by the State. If his relations were - absent, the youth might be represented in the public assembly by - his lover; in battle too they stood near one another, where their - fidelity and affection were often shown till death; while at home - the youth was constantly under the eyes of his lover, who was to - him as it were a model and pattern of life; which explains why, - for many faults, particularly want of ambition, the lover could - be punished instead of the listener.” - -[Sidenote: _Crete_] - - “This ancient national custom prevailed with still greater force - in Crete; which island was hence by many persons considered as - the original seat of the connection in question. Here too it was - disgraceful for a well-educated youth to be without a lover; - and hence the party loved was termed κλεινὸς, the _praised_; - the lover being simply called φιλήτωρ. It appears that the - youth was always carried away by force, the intention of the - ravisher being previously communicated to the relations, who - however took no measures of precaution, and only made a feigned - resistance; except when the ravisher appeared, either in family - or talent, unworthy of the youth. The lover then led him away - to his apartment (ἀνδρεῖον), and afterwards, with any chance - companions, either to the mountains or to his estate. Here they - remained two months (the period prescribed by custom), which were - passed chiefly in hunting together. After this time had expired, - the lover dismissed the youth, and at his departure gave him, - according to custom, an ox, a military dress, and brazen cup, - with other things; and frequently these gifts were increased by - the friends of the ravisher. The youth then sacrificed the ox - to Jupiter, with which he gave a feast to his companions: and - now he stated how he had been pleased with his lover; and he - had complete liberty by law to punish any insult or disgraceful - treatment. It depended now on the choice of the youth whether the - connection should be broken off or not. If it was kept up, the - companion in arms (παραστάτης), as the youth was then called, - wore the military dress which had been given him, and fought in - battle next his lover, inspired with double valour by the gods of - war and love, according to the notions of the Cretans; and even - in man’s age he was distinguished by the first place and rank in - the course, and certain insignia worn about the body. - - “Institutions, so systematic and regular as these, did not exist - in any Doric State except Crete and Sparta; but the feelings - on which they were founded seem to have been common to all the - Dorians. The loves of Philolaus, a Corinthian of the family of - the Bacchiadae, and the lawgiver of Thebes, and of Diocles the - Olympic conqueror, lasted until death; and even their graves - were turned towards one another in token of their affection; - and another person of the same name was honoured in Megara, as - a noble instance of self-devotion for the object of his love.” - _Ibid._ - -[Sidenote: _Diocles_] - -For an account of Philolaus and Diocles, Aristotle (Pol. ii. 9) may be -referred to. The second Diocles was an Athenian who died in battle for -the youth he loved. - - “His tomb was honoured with the ἐναγίσματα of heroes, and a - yearly contest for skill in kissing formed part of his memorial - celebration.” _J. A. Symonds’_ “_A Problem in Greek Ethics_,” - _privately printed_, 1883; _see also Theocritus_, Idyll xii. - infra. - -[Sidenote: _Albanian Customs_] - -Hahn, in his _Albanesische Studien_, says that the Dorian customs -of comradeship still flourish in Albania “just as described by the -ancients,” and are closely entwined with the whole life of the -people—though he says nothing of any military signification. It appears -to be a quite recognised institution for a young man to take to himself -a youth or boy as his special comrade. He instructs, and when necessary -reproves, the younger; protects him, and makes him presents of various -kinds. The relation generally, though not always ends with the marriage -of the elder. The following is reported by Hahn as in the actual words of -his informant (an Albanian):— - - “Love of this kind is occasioned by the sight of a beautiful - youth; who thus kindles in the lover a feeling of wonder and - causes his heart to open to the sweet sense which springs from - the contemplation of beauty. By degrees love steals in and takes - possession of the lover, and to such a degree that all his - thoughts and feelings are absorbed in it. When near the beloved - he loses himself in the sight of him; when absent he thinks of - him only.” These loves, he continued, “are with a few exceptions - as pure as sunshine, and the highest and noblest affections that - the human heart can entertain.” _Hahn_, vol. 1, p. 166. - -Hahn also mentions that troops of youths, like the Cretan and Spartan -_agelae_, are formed in Albania, of twenty-five or thirty members each. -The comradeship usually begins during adolescence, each member paying -a fixed sum into a common fund, and the interest being spent on two or -three annual feasts, generally held out of doors. - -[Sidenote: _The Theban Band_] - -The Sacred Band of Thebes, or Theban Band, was a battalion composed -entirely of friends and lovers; and forms a remarkable example of -military comradeship. The references to it in later Greek literature are -very numerous, and there seems no reason to doubt the general truth of -the traditions concerning its formation and its complete annihilation by -Philip of Macedon at the battle of Chaeronea (B.C. 338). Thebes was the -last stronghold of Hellenic independence, and with the Theban Band Greek -freedom perished. But the mere existence of this phalanx, and the fact of -its renown, show to what an extent comradeship was recognised and prized -as an _institution_ among these peoples. The following account is taken -from Plutarch’s _Life of Pelopidas_, Clough’s translation:— - - “Gorgidas, according to some, first formed the Sacred Band of 300 - chosen men, to whom as being a guard for the citadel the State - allowed provision, and all things necessary for exercise; and - hence they were called the city band, as citadels of old were - usually called cities. Others say that it was composed of young - men attached to each other by personal affection, and a pleasant - saying of Pammenes is current, that Homer’s Nestor was not well - skilled in ordering an army, when he advised the Greeks to rank - tribe and tribe, and family and family, together, that so ‘tribe - might tribe, and kinsmen kinsmen aid,’ but that he should have - joined lovers and their beloved. For men of the same tribe or - family little value one another when dangers press; but a band - cemented together by friendship grounded upon love is never to - be broken, and invincible; since the lovers, ashamed to be base - in sight of their beloved, and the beloved before their lovers, - willingly rush into danger for the relief of one another. Nor can - that be wondered at since they have more regard for their absent - lovers than for others present; as in the instance of the man - who, when his enemy was going to kill him, earnestly requested - him to run him through the breast, that his lover might not blush - to see him wounded in the back. It is a tradition likewise that - Ioläus, who assisted Hercules in his labours and fought at his - side, was beloved of him; and Aristotle observes that even in his - time lovers plighted their faith at Ioläus’ tomb. It is likely, - therefore, that this band was called sacred on this account; as - Plato calls a lover a divine friend. It is stated that it was - never beaten till the battle at Chaeronea; and when Philip after - the fight took a view of the slain, and came to the place where - the three hundred that fought his phalanx lay dead together, he - wondered, and understanding that it was the band of lovers, he - shed tears and said, ‘Perish any man who suspects that these men - either did or suffered anything that was base.’ - - “It was not the disaster of Laius, as the poets imagine, that - first gave rise to this form of attachment among the Thebans, - but their lawgivers, designing to soften whilst they were young - their natural fickleness, brought for example the pipe into great - esteem, both in serious and sportive occasions, and gave great - encouragement to these friendships in the Palaestra, to temper - the manner and character of the youth. With a view to this, they - did well again to make Harmony, the daughter of Mars and Venus, - their tutelar deity; since where force and courage is joined - with gracefulness and winning behaviour, a harmony ensues that - combines all the elements of society in perfect consonance and - order. - - “Gorgidas distributed this sacred Band all through the front - ranks of the infantry, and thus made their gallantry less - conspicuous; not being united in one body, but mingled with many - others of inferior resolution, they had no fair opportunity of - showing what they could do. But Pelopidas, having sufficiently - tried their bravery at Tegyrae, where they had fought alone, - and around his own person, never afterwards divided them, but - keeping them entire, and as one man, gave them the first duty in - the greatest battles. For as horses run brisker in a chariot than - single, not that their joint force divides the air with greater - ease, but because being matched one against another circulation - kindles and enflames their courage; thus, he thought, brave - men, provoking one another to noble actions, would prove most - serviceable and most resolute where all were united together.” - -[Sidenote: _Athenæus_] - -Stories of romantic friendship form a staple subject of Greek literature, -and were everywhere accepted and prized. The following quotations from -Athenæus and Plutarch contain allusions to the Theban Band, and other -examples:— - - “And the Lacedæmonians offer sacrifices to Love before they go to - battle, thinking that safety and victory depend on the friendship - of those who stand side by side in the battle array.... And the - regiment among the Thebans, which is called the _Sacred Band_, - is wholly composed of mutual lovers, indicating the majesty of - the God, as these men prefer a glorious death to a shameful and - discreditable life.” _Athenæus_, bk. xiii., ch. 12. - -[Sidenote: _Ioläus_] - -Ioläus, above-mentioned, is said to have been the charioteer of -Hercules, and his faithful companion. As the comrade of Hercules he was -worshipped beside him in Thebes, where the gymnasium was named after -him. Plutarch alludes to this friendship again in his treatise on Love -(_Eroticus_, par. 17):— - - “And as to the loves of Hercules, it is difficult to record them - because of their number; but those who think that Ioläus was one - of them do to this day worship and honour him, and make their - loved ones swear fidelity at his tomb.” - -[Sidenote: _Plutarch on Love_] - -And in the same treatise:— - - “Consider also how Love (Eros) excels in warlike feats, and is - by no means idle, as Euripides called him, nor a carpet knight, - nor ‘sleeping on soft maidens’ cheeks.’ For a man inspired by - Love needs not Ares to help him when he goes out as a warrior - against the enemy, but at the bidding of his own god is ‘ready’ - for his friend ‘to go through fire and water and whirlwinds.’ And - in Sophocles’ play, when the sons of Niobe are being shot at and - dying, one of them calls out for no helper or assister but his - lover. - - “And you know of course how it was that Cleomachus, the - Pharsalian, fell in battle.... When the war between the - Eretrians and Chalcidians was at its height, Cleomachus had come - to aid the latter with a Thessalian force; and the Chalcidian - infantry seemed strong enough, but they had great difficulty in - repelling the enemy’s cavalry. So they begged that high-souled - hero, Cleomachus, to charge the Eretrian cavalry first. And he - asked the youth he loved, who was by, if he would be a spectator - of the fight, and he saying he would, and affectionately kissing - him and putting his helmet on his head, Cleomachus, with a proud - joy, put himself at the head of the bravest of the Thessalians, - and charged the enemy’s cavalry with such impetuosity that he - threw them into disorder and routed them; and the Eretrian - infantry also fleeing in consequence, the Chalcidians won a - splendid victory. However, Cleomachus got killed, and they show - his tomb in the market place at Chalcis, over which a huge - pillar stands to this day.” _Eroticus_, par. 17, _trans. Bohn’s - Classics_. - -And further on in the same:— - - “And among you Thebans, Pemptides, is it not usual for the - lover to give his boylove a complete suit of armour when he is - enrolled among the men? And did not the erotic Pammenes change - the disposition of the heavy-armed infantry, censuring Homer as - knowing nothing about love, because he drew up the Achæans in - order of battle in tribes and clans, and did not put lover and - love together, that so ‘spear should be next to spear and helmet - to helmet’ (_Iliad_, xiii. 131), seeing that love is the only - invincible general. For men in battle will leave in the lurch - clansmen and friends, aye, and parents and sons, but what warrior - ever broke through or charged through lover and love, seeing - that when there is no necessity lovers frequently display their - bravery and contempt of life.” - -[Sidenote: _Athenæus on the same_] - -The following is from the _Deipnosophists_ of Athenæus (bk. xiii. ch. -78):— - - “But Hieronymus the Peripatetic says that the loves of youths - used to be much encouraged, for this reason, that the vigour - of the young and their close agreement in comradeship have led - to the overthrow of many a tyranny. For in the presence of his - favorite a lover would rather endure anything than earn the name - of coward; a thing which was proved in practice by the Sacred - Band, established at Thebes under Epaminondas; as well as by the - death of the Pisistratidæ, which was brought about by Harmodius - and Aristogeiton. - - “And at Agrigentum in Sicily the same was shown by the mutual - love of Chariton and Melanippus—of whom Melanippus was the - younger beloved, as Heraclides of Pontus tells in his Treatise - on Love. For these two having been accused of plotting against - Phalaris, and being put to torture in order to force them to - betray their accomplices, not only did not tell, but even - compelled Phalaris to such pity of their tortures that he - released them with many words of praise. Whereupon Apollo, - pleased at his conduct, granted to Phalaris a respite from - death; and declared the same to the men who inquired of the - Pythian priestess how they might best attack him. He also gave an - oracular saying concerning Chariton.... - - ‘Blessed indeed was Chariton and Melanippus, - Pioneers of Godhead, and of mortals the one most[1] beloved.’” - -Epaminondas, the great Theban general and statesman, so we are told by -the same author, had for his young comrades Asopichus and Cephisodorus, -“the latter of whom fell with him at Mantineia, and is buried near him.” - -[Sidenote: _Parmenides and Zeno_] - -These are mainly instances of what might be called “military -comradeship,” but as may be supposed, friendship in the early world -did not rest on this alone. With the growth of culture other interests -came in; and among the Greeks especially association in the pursuit of -art or politics or philosophy became a common ground. Parmenides, the -philosopher, whose life was held peculiarly holy, loved his pupil Zeno -(see Plato _Parm_, 127A): - - “Parmenides and Zeno came to Athens, he said, at the great - Panathenæan festival; the former was, at the time of his visit, - about 65 years old, very white with age, but well-favoured. Zeno - was nearly 40 years of age, of a noble figure and fair aspect; - and in the days of his youth he was reported to have been beloved - of Parmenides.” - -[Sidenote: _Phædo_] - -Pheidias, the sculptor, loved Pantarkes, a youth of Elis, and carved -his portrait at the foot of the Olympian Zeus (Pausanias v. II), and -politicians and orators like Demosthenes and Æschines were proud to avow -their attachments. It was in a house of ill-fame, according to Diogenes -Laertius (ii. 105) that Socrates first met Phædo:— - - “This unfortunate youth was a native of Elis. Taken prisoner in - war, he was sold in the public market to a slave dealer, who - then acquired the right by Attic law to engross his earnings - for his own pocket. A friend of Socrates, perhaps Cebes, bought - him from his master, and he became one of the chief members - of the Socratic circle. His name is given to the Platonic - dialogue on immortality, and he lived to found what is called - the Eleo-Socratic School. No reader of Plato forgets how the - sage on the eve of his death stroked the beautiful long hair of - Phædo, and prophesied that he would soon have to cut it short in - mourning for his teacher.” _J. A. Symonds_, _A Problem in Greek - Ethics_ p. 58. - -The relation of friendship to the pursuit of philosophy is a favorite -subject with Plato, and is illustrated by some later quotations (see -_infra_ ch. 2). - -[Sidenote: _The Story of Harmodius and Aristogeiton_] - -I conclude the present section by the insertion of three stories taken -from classical sources. Though of a legendary character, it is probable -that they enshrine some memory or tradition of actual facts. The story -of Harmodius and Aristogeiton at any rate is treated by Herodotus and -Thucydides as a matter of serious history. The names of these two friends -were ever on the lips of the Athenians as the founders of the city’s -freedom, and to be born of their blood was esteemed among the highest of -honours. But whether historical or not, these stories have much the same -value for us, in so far as they indicate the ideals on which the Greek -mind dwelt, and which it considered possible of realisation. - - “Now the attempt of Aristogeiton and Harmodius arose out of a - love affair, which I will narrate at length; and the narrative - will show that the Athenians themselves give quite an inaccurate - account of their own tyrants, and of the incident in question, - and know no more than other Hellenes. Pisistratus died at an - advanced age in possession of the tyranny, and then, not as is - the common opinion Hipparchus, but Hippias (who was the eldest of - his sons) succeeded to his power. - - “Harmodius was in the flower of his youth, and Aristogeiton, a - citizen of the middle class, became his lover. Hipparchus made an - attempt to gain the affections of Harmodius, but he would not - listen to him, and told Aristogeiton. The latter was naturally - tormented at the idea, and fearing that Hipparchus, who was - powerful, would resort to violence, at once formed such a plot - as a man in his station might for the overthrow of the tyranny. - Meanwhile Hipparchus made another attempt; he had no better - success, and thereupon he determined, not indeed to take any - violent step, but to insult Harmodius in some underhand manner, - so that his motive could not be suspected[2].... - - “When Hipparchus found his advances repelled by Harmodius he - carried out his intention of insulting him. There was a young - sister of his whom Hipparchus and his friends first invited - to come and carry a sacred basket in a procession, and then - rejected her, declaring that she had never been invited by them - at all because she was unworthy. At this Harmodius was very - angry, and Aristogeiton for his sake more angry still. They and - the other conspirators had already laid their preparations, but - were waiting for the festival of the great Panathenæa, when the - citizens who took part in the procession assembled in arms; for - to wear arms on any other day would have aroused suspicion. - Harmodius and Aristogeiton were to begin the attack, and the rest - were immediately to join in, and engage with the guards. The - plot had been communicated to a few only, the better to avoid - detection; but they hoped that, however few struck the blow, the - crowd who would be armed, although not in the secret, would at - once rise and assist in the recovery of their own liberties. - - “The day of the festival arrived, and Hippias went out of the - city to the place called the Ceramicus, where he was occupied - with his guards in marshalling the procession. Harmodius and - Aristogeiton, who were ready with their daggers, stepped forward - to do the deed. But seeing one of the conspirators in familiar - conversation with Hippias, who was readily accessible to all, - they took alarm and imagined that they had been betrayed, and - were on the point or being seized. Whereupon they determined to - take their revenge first on the man who had outraged them and - was the cause of their desperate attempt. So they rushed, just - as they were, within the gates. They found Hipparchus near the - Leocorium, as it was called, and then and there falling upon him - with all the blind fury, one of an injured lover, the other of a - man smarting under an insult, they smote and slew him. The crowd - ran together, and so Aristogeiton for the present escaped the - guards; but he was afterwards taken, and not very gently handled - (_i.e._, _tortured_). Harmodius perished on the spot.” _Thuc_: - vi. 54-56, _trans. by B. Jowett_. - -[Sidenote: _The Story of Orestes and Pylades_] - - “Phocis preserves from early times the memory of the union - between Orestes and Pylades, who taking a god as witness of the - passion between them, sailed through life together as though in - one boat. Both together put to death Klytemnestra, as though - both were sons of Agamemnon; and Ægisthus was slain by both. - Pylades suffered more than his friend by the punishment which - pursued Orestes. He stood by him when condemned, nor did they - limit their tender friendship by the bounds of Greece, but sailed - to the furthest boundaries of the Scythians—the one sick, the - other ministering to him. When they had come into the Tauric - land straightway they were met by the matricidal fury; and while - the barbarians were standing round in a circle Orestes fell down - and lay on the ground, seized by his usual mania, while Pylades - ‘wiped away the foam, tended his body, and covered him with his - well-woven cloak’—acting not only like a lover but like a father. - - “When it was determined that one should remain to be put to - death, and the other should go to Mycenæ to convey a letter, each - wishes to remain for the sake of the other, thinking that if - he saves the life of his friend he saves his own life. Orestes - refused to take the letter, saying that Pylades was more worthy - to carry it, acting more like the lover than the beloved. ‘For,’ - he said, ‘the slaying of this man would be a great grief to me, - as I am the cause of these misfortunes.’ And he added, ‘Give - the tablet to him, for (turning to Pylades) I will send thee to - Argos, in order that it may be well with thee; as for me, let - anyone kill me who desires it.’ - - “Such love is always like that; for when from boyhood a serious - love has grown up and it becomes adult at the age of reason, the - long-loved object returns reciprocal affection, and it is hard to - determine which is the lover of which, for—as from a mirror—the - affection of the lover is reflected from the beloved.” _Trans. - from Lucian’s Amores, by W. J. Baylis._ - -[Sidenote: _The Story of Damon and Pythias (or Phintias)_] - - “Damon and Phintias, initiates in the Pythagorean mysteries, - contracted so faithful a friendship towards each other, that - when Dionysius of Syracuse intended to execute one of them, and - he had obtained permission from the tyrant to return home and - arrange his affairs before his death, the other did not hesitate - to give himself up as a pledge of his friend’s return[3]. He - whose neck had been in danger was now free; and he who might have - lived in safety was now in danger of death. So everybody, and - especially Dionysius, were wondering what would be the upshot - of this novel and dubious affair. At last, when the day fixed - was close at hand, and he had not returned, everyone condemned - the one who stood security, for his stupidity and rashness. But - he insisted that he had nothing to fear in the matter of his - friend’s constancy. And indeed at the same moment and the hour - fixed by Dionysius, he who had received leave, returned. The - tyrant, admiring the courage of both, remitted the sentence which - had so tried their loyalty, and asked them besides to receive - him in the bonds of their friendship, saying that he would make - his third place in their affection agreeable by his utmost - goodwill and effort. Such indeed are the powers of friendship: - to breed contempt of death, to overcome the sweet desire of - life, to humanise cruelty, to turn hate into love, to compensate - punishment by largess; to which powers almost as much veneration - is due as to the cult of the immortal gods. For if with these - rests the public safety, on those does private happiness depend; - and as the temples are the sacred domiciles of these, so of those - are the loyal hearts of men as it were the shrines consecrated - by some holy spirit.” _Valerius Maximus_, bk. iv. ch. 7. _De - Amicitiæ Vinculo_. - - - - -II. - -_The Place of Friendship in Greek Life & Thought_ - - - - -_The Place of Friendship in Greek Life & Thought_ - - -The extent to which the idea of friendship (in a quite romantic sense) -penetrated the Greek mind is a thing very difficult for us to realise; -and some modern critics entirely miss this point. They laud the Greek -culture to the skies, extolling the warlike bravery of the people, their -enthusiastic political and social sentiment, their wonderful artistic -sense, and so forth; and at the same time speak of the stress they laid -on friendship as a little peculiarity of no particular importance—not -seeing that the latter was the chief source of their bravery and -independence, one of the main motives of their art, and so far an organic -part of their whole polity that it is difficult to imagine the one -without the other. The Greeks themselves never made this mistake; and -their literature abounds with references to the romantic attachment as -the great inspiration of political and individual life. Plato, himself, -may almost be said to have founded his philosophy on this sentiment. - -Nothing is more surprising to the modern than to find Plato speaking, -page after page, of Love, as the safeguard of states and the tutoress -of philosophy, and then to discover that what we call love, _i.e._, the -love between man and woman, is not meant at all—scarcely comes within his -consideration—but only the love between men—what we should call romantic -friendship. His ideal of this latter love is ascetic; it is an absorbing -passion, but it is held in strong control. The other love—the love of -women—is for him a mere sensuality. In this, to some extent, lies the -explanation of his philosophical position. - -But it is evident that in this fact—in the fact that among the Greeks -the love of women was considered for the most part sensual, while the -_romance_ of love went to the account of friendship, we have the strength -and the weakness of the Greek civilisation. Strength, because by the -recognition everywhere of romantic comradeship, public and private -life was filled by a kind of divine fire; weakness, because by the -non-recognition of woman’s equal part in such comradeship, her saving, -healing, and redeeming influence was lost, and the Greek culture doomed -to be to that extent one-sided. It will, we may hope, be the great -triumph of the modern love (when it becomes more of a true comradeship -between man and woman than it yet is) to give both to society and to the -individual the grandest inspirations, and perhaps in conjunction with -the other attachment, to lift the modern nations to a higher level of -political and artistic advancement than even the Greeks attained. I quote -one or two modern writers on the subject, and then some passages from -Plato and others indicating the philosophy of friendship as entertained -among the Greeks. - -[Sidenote: _Bishop Thirlwall on Greek Friendship_] - -Bishop Thirlwall, that excellent thinker and scholar, in his _History of -Greece_ (vol. 1, p. 176) says:— - - “One of the noblest and most amiable sides of the Greek character - is the readiness with which it lent itself to construct intimate - and durable friendships; and this is a feature no less prominent - in the earliest than in the latest times. It was indeed - connected with the comparatively low estimation in which female - society was held; but the devotedness and constancy with which - these attachments were maintained was not the less admirable - and engaging. The heroic companions whom we find celebrated, - partly by Homer and partly in traditions, which if not of equal - antiquity were grounded on the same feeling, seem to have but one - heart and soul, with scarcely a wish or object apart, and only - to live, as they are always ready to die, for one another. It is - true that the relation between them is not always one of perfect - equality: but this is a circumstance which, while it often adds - a peculiar charm to the poetical description, detracts little - from the dignity of the idea which it presents. Such were the - friendships of Hercules and Ioläus, of Theseus and Pirithöus, of - Orestes and Pylades: and though these may owe the greater part - of their fame to the later epic or even dramatic poetry, the - moral groundwork undoubtedly subsisted in the period to which - the tradition referred. The argument of the Iliad mainly turns - on the affection of Achilles for Patroclus—whose love for the - greater hero is only tempered by reverence for his higher birth - and his unequalled prowess. But the mutual regard which united - Idomeneus and Meriones, Diomedes and Sthenelus—though, as the - persons themselves are less important, it is kept more in the - background—is manifestly viewed by the poet in the same light. - The idea of a Greek hero seems not to have been thought complete, - without such a brother in arms by his side.” - -[Sidenote: _Compared to Chivalry_] - -The following is from Ludwig Frey (_Der Eros und die Kunst_, p. 33):— - - “Let it then be repeated: love for a youth was for the Greeks - something sacred, and can only be compared with our German homage - to women—say the chivalric love of mediæval times.” - -[Sidenote: _Educational and Political Value_] - -G. Lowes Dickinson, in his _Greek View of Life_, noting the absence of -romance in the relations between men and women of that civilisation, -says: - - “Nevertheless, it would be a mistake to conclude, from these - conditions, that the element of romance was absent from Greek - life. The fact is simply that with them it took a different form, - that of passionate friendship between men. Such friendships, of - course, occur in all nations and at all times, but among the - Greeks they were, we might say, an institution. Their ideal was - the development and education of the younger by the older man, - and in this view they were recognised and approved by custom and - law as an important factor in the state.” _Greek View of Life_, - p. 167. - - “So much indeed were the Greeks impressed with the manliness of - this passion, with its power to prompt to high thought and heroic - action, that some of the best of them set the love of man for man - far above that of man for woman. The one, they maintained, was - primarily of the spirit, the other primarily of the flesh; the - one bent upon shaping to the type of all manly excellence both - the body and the soul of the beloved, the other upon a passing - pleasure of the senses.” _Ibid_, p. 172. - -[Sidenote: _Relation to Women_] - -The following are some remarks of J. A. Symonds on the same subject:— - - “Partly owing to the social habits of their cities, and partly - to the peculiar notions which they entertained regarding the - seclusion of free women in the home, all the higher elements of - spiritual and mental activity, and the conditions under which - a generous passion was conceivable, had become the exclusive - privileges of men. It was not that women occupied a semi-servile - station, as some students have imagined, or that within the - sphere of the household they were not the respected and trusted - helpmates of men. But circumstances rendered it impossible for - them to excite romantic and enthusiastic passion. The exaltation - of the emotions was reserved for the male sex.” _A Problem in - Greek Ethics_, p. 68. - -[Sidenote: _J. A. Symonds on Socrates_] - -And he continues:— - - “Socrates therefore sought to direct and moralise a force already - existing. In the _Phædrus_ he describes the passion of love - between man and boy as a ‘_mania_,’ not different in quality - from that which inspires poets; and after painting that fervid - picture of the lover, he declares that the true object of a noble - life can only be attained by passionate friends, bound together - in the chains of close yet temperate comradeship, seeking always - to advance in knowledge, self-restraint, and intellectual - illumination. The doctrine of the _Symposium_ is not different, - except that Socrates here takes a higher flight. The same love - is treated as the method whereby the soul may begin her mystic - journey to the region of essential beauty, truth, and goodness. - It has frequently been remarked that Plato’s dialogues have to - be read as poems even more than as philosophical treatises; and - if this be true at all, it is particularly true of both the - _Phædrus_ and the _Symposium_. The lesson which both essays seem - intended to inculcate, is this: love, like poetry and prophecy, - is a divine gift, which diverts men from the common current of - their lives; but in the right use of this gift lies the secret of - all human excellence. The passion which grovels in the filth of - sensual grossness may be transformed into a glorious enthusiasm, - a winged splendour, capable of soaring to the contemplation of - eternal verities.” - -In the _Symposium_ or _Banquet_ of Plato (B.C. 428—B.C. 347), a supper -party is supposed, at which a discussion on love and friendship takes -place. The friends present speak in turn—the enthusiastic Phædrus, the -clear-headed Pausanias, the grave doctor Eryximachus, the comic and -acute Aristophanes, the young poet Agathon; Socrates, tantalising, -suggestive, and quoting the profound sayings of the prophetess Diotima; -and Alcibiades, drunk, and quite ready to drink more;—each in his turn, -out of the fulness of his heart, speaks; and thus in this most dramatic -dialogue we have love discussed from every point of view, and with -insight, acumen, romance and humour unrivalled. - -[Sidenote: _From the Speech of Phædrus in the Symposium_] - -Phædrus and Pausanias, in the two following quotations, take the line -which perhaps most thoroughly represents the public opinion of the day—as -to the value of friendship in nurturing a spirit of honour and freedom, -especially in matters military and political:— - - “Thus numerous are the witnesses who acknowledge love to be the - eldest of the gods. And not only is he the eldest, he is also - the source of the greatest benefits to us. For I know not any - greater blessing to a young man beginning life than a virtuous - lover, or to the lover than a beloved youth. For the principle - which ought to be the guide of men who would nobly live—that - principle, I say, neither kindred, nor honour, nor wealth, nor - any other motive is able to implant so well as love. Of what am - I speaking? of the sense of honour and dishonour, without which - neither states nor individuals ever do any good or great work. - And I say that a lover who is detected in doing any dishonorable - act, or submitting through cowardice when any dishonour is done - to him by another, will be more pained at being detected by his - beloved than at being seen by his father, or by his companions, - or by anyone else. The beloved too, when he is seen in any - disgraceful situation, has the same feeling about his lover. And - if there were only some way of contriving that a state or an - army should be made up of lovers and their loves, they would be - the very best governors of their own city, abstaining from all - dishonour, and emulating one another in honour; and when fighting - at one another’s side, although a mere handful, they would - overcome the world. For what lover would not choose rather to be - seen by all mankind than by his beloved, either when abandoning - his post or throwing away his arms? He would be ready to die a - thousand deaths rather than endure this. Or who would desert his - beloved, or fail him in the hour of danger? The veriest coward - would become an inspired hero, equal to the bravest, at such a - time; love would inspire him. That courage which, as Homer says, - the god breathes into the soul of heroes, love of his own nature - infuses into the lover.” _Symposium of Plato_, _trans. B. Jowett_. - -[Sidenote: _Speech of Pausanias_] - - “In Ionia and other places, and generally in countries which - are subject to the barbarians, the custom is held to be - dishonorable; loves of youths share the evil repute of philosophy - and gymnastics, because they are inimical to tyranny; for the - interests of rulers require that their subjects should be poor in - spirit, and that there should be no strong bond of friendship or - society among them, which love above all other motives is likely - to inspire, as our Athenian tyrants learned by experience.” - _Ibid._ - -[Sidenote: _Speech of Aristophanes_] - -Aristophanes goes more deeply into the nature of this love of which -they are speaking. He says it is a profound reality—a deep and intimate -union, abiding after death, and making of the lovers “one departed soul -instead of two.” But in order to explain his allusion to “the other half” -it must be premised that in the earlier part of his speech he has in a -serio-comic vein pretended that human beings were originally constructed -double, with four legs, four arms, etc.; but that as a punishment for -their sins Zeus divided them perpendicularly, “as folk cut eggs before -they salt them,” the males into two parts, the females into two, and -the hermaphrodites likewise into two—since when, these divided people -have ever pursued their lost halves, and “thrown their arms around and -embraced each other, seeking to grow together again.” And so, speaking of -those who were originally males, he says: - - “And these when they grow up are our statesmen, and these only, - which is a great proof of the truth of what I am saying. And - when they reach manhood they are lovers of youth, and are not - naturally inclined to marry or beget children, which they do, - if at all, only in obedience to the law, but they are satisfied - if they may be allowed to live with one another unwedded; and - such a nature is prone to love and ready to return love, always - embracing that which is akin to him. And when one of them finds - his other half, whether he be a lover of youth or a lover of - another sort, the pair are lost in an amazement of love and - friendship and intimacy, and one will not be out of the other’s - sight, as I may say, even for a moment: they will pass their - whole lives together; yet they could not explain what they - desire of one another. For the intense yearning that each of - them has towards the other does not appear to be the desire of - lovers’ intercourse, but of something else which the soul of - either evidently desires and cannot tell, and of which she only - has a dark and doubtful presentiment. Suppose Hephæstus, with - his instruments, to come to the pair who are lying side by side - and say to them, ‘What do you people want of one another?’ they - would be unable to explain. And suppose further that when he - saw their perplexity he said: ‘Do you desire to be wholly one; - always day and night to be in one another’s company? for if this - is what you desire, I am ready to melt you into one and let you - grow together, so that being two you shall become one, and while - you live, live a common life as if you were a single man, and - after your death in the world below still be one departed soul - instead of two—I ask whether this is what you lovingly desire, - and whether you are satisfied to attain this?’—there is not a man - of them who when he heard the proposal would deny or would not - acknowledge that this meeting and melting in one another’s arms, - this becoming one instead of two, was the very expression of his - ancient need.” _Ibid._ - -[Sidenote: _Speech of Socrates_] - -Socrates, in his speech, and especially in the later portion of it where -he quotes his supposed tutoress Diotima, carries the argument up to its -highest issue. After contending for the essentially creative, generative -nature of love, not only in the Body but in the Soul, he proceeds to -say that it is not so much the seeking of a lost half which causes the -creative impulse in lovers, as the fact that in our mortal friends we are -contemplating (though unconsciously) an image of the Essential and Divine -Beauty; it is this that affects us with that wonderful “mania,” and lifts -us into the region where we become creators. And he follows on to the -conclusion that it is by wisely and truly loving our visible friends that -at last, after long long experience, there dawns upon us the vision of -that Absolute Beauty which by mortal eyes must ever remain unseen:— - - “He who has been instructed thus far in the things of love, and - who has learned to see the beautiful in due order and succession, - when he comes towards the end will suddenly perceive a nature - of wondrous beauty ... beauty absolute, separate, simple and - everlasting, which without diminution and without increase, or - any change, is imparted to the evergrowing and perishing beauties - of all other things. He who, from these ascending under the - influence of true love, begins to perceive that beauty, is not - far from the end.” _Ibid._ - -This is indeed the culmination, for Plato, of all existence—the ascent -into the presence of that endless Beauty of which all fair mortal things -are but the mirrors. But to condense this great speech of Socrates is -impossible; only to persistent and careful reading (if even then) will it -yield up all its treasures. - -[Sidenote: _Socrates in the Phædrus_] - -In the dialogue named _Phædrus_ the same idea is worked out, only to -some extent in reverse order. As in the _Symposium_ the lover by rightly -loving at last rises to the vision of the Supreme Beauty; so in the -_Phædrus_ it is explained that in reality every soul _has_ at some time -seen that Vision (at the time, namely, of its true initiation, when -it was indeed winged)—but has forgotten it; and that it is the dim -_reminiscence_ of that Vision, constantly working within us, which guides -us to our earthly loves and renders their effect upon us so transporting. -Long ago, in some other condition of being, we saw Beauty herself:— - - “But of beauty, I repeat again that we saw her there shining - in company with the celestial forms; and coming to earth we - find her here too, shining in clearness through the clearest - aperture of sense. For sight is the keenest of our bodily senses; - though not by that is wisdom seen; her loveliness would have - been transporting if there had been a visible image of her, and - the same is true of the loveliness of the other ideas as well. - But this is the privilege of beauty, that she is the loveliest - and also the most palpable to sight. Now he who is not newly - initiated, or who has become corrupted, does not easily rise - out of this world to the sight of true beauty in the other; he - looks only at her earthly namesake, and instead of being awed - at the sight of her, like a brutish beast he rushes on to enjoy - and beget; he consorts with wantonness, and is not afraid or - ashamed of pursuing pleasure in violation of nature. But he - whose initiation is recent, and who has been the spectator of - many glories in the other world, is amazed when he sees anyone - having a god-like face or form, which is the expression of Divine - Beauty; and at first a shudder runs through him, and again the - old awe steals over him; then looking upon the face of his - beloved as of a god he reverences him, and if he were not afraid - of being thought a downright madman, he would sacrifice to - his beloved as to the image of a god.” _The Phædrus of Plato_, - _trans. B. Jowett_. - -And again:— - - “And so the beloved who, like a god, has received every true and - loyal service from his lover, not in pretence but in reality, - being also himself of a nature friendly to his admirer, if in - former days he has blushed to own his passion and turned away his - lover, because his youthful companions or others slanderously - told him that he would be disgraced, now as years advance, at the - appointed age and time, is led to receive him into communion. For - fate which has ordained that there shall be no friendship among - the evil has also ordained that there shall ever be friendship - among the good. And when he has received him into communion and - intimacy, then the beloved is amazed at the goodwill of the - lover; he recognises that the inspired friend is worth all other - friendships or kinships, which have nothing of friendship in them - in comparison. And when this feeling continues and he is nearer - to him and embraces him, in gymnastic exercises and at other - times of meeting, then does the fountain of that stream, which - Zeus when he was in love with Ganymede named desire, overflow - upon the lover, and some enters into his soul, and some when he - is filled flows out again; and as a breeze or an echo rebounds - from the smooth rocks and returns whence it came, so does the - stream of beauty, passing the eyes which are the natural doors - and windows of the soul, return again to the beautiful one; there - arriving and quickening the passages of the wings, watering them - and inclining them to grow, and filling the soul of the beloved - also with love.” _Ibid._ - -For Plato the real power which ever moves the soul is this reminiscence -of the Beauty which exists before all worlds. In the actual world the -soul lives but in anguish, an exile from her true home; but in the -presence of her friend, who reveals the Divine, she is loosed from her -suffering and comes to her haven of rest. - - “And wherever she [the soul] thinks that she will behold the - beautiful one, thither in her desire she runs. And when she has - seen him, and bathed herself with the waters of desire, her - constraint is loosened, and she is refreshed, and has no more - pangs and pains; and this is the sweetest of all pleasures at - the time, and is the reason why the soul of the lover will never - forsake his beautiful one, whom he esteems above all; he has - forgotten mother and brethren and companions, and he thinks - nothing of the neglect and loss of his property; the rules and - proprieties of life, on which he formerly prided himself, he now - despises, and is ready to sleep like a servant, wherever he is - allowed, as near as he can to his beautiful one, who is not only - the object of his worship, but the only physician who can heal - him in his extreme agony.” _Ibid._ - -[Sidenote: _The Banquet of Xenophon_] - -At another time, in the Banquet of Xenophon, Socrates is again made to -speak at length on the subject of Love—though not in so inspired a strain -as in Plato:— - - “Truly, to speak for one, I never remember the time when I - was not in love; I know too that Charmides has had a great - many lovers, and being much beloved has loved again. As for - Critobulus, he is still of an age to love, and to be beloved; - and Nicerates too, who loves so passionately his wife, at least - as report goes, is equally beloved by her.... And as for you, - Callias, you love, as well as the rest of us; for who is it that - is ignorant of your love for Autolycus? It is the town-talk; - and foreigners, as well as our citizens, are acquainted with - it. The reason for your loving him, I believe to be that you - are both born of illustrious families; and at the same time are - both possessed of personal qualities that render you yet more - illustrious. For me, I always admired the sweetness and evenness - of your temper; but much more when I consider that your passion - for Autolycus is placed on a person who has nothing luxurious or - affected in him; but in all things shows a vigour and temperance - worthy of a virtuous soul; which is a proof at the same time that - if he is infinitely beloved, he deserves to be so. I confess - indeed I am not firmly persuaded whether there be but one Venus - or two, the celestial and the vulgar; and it may be with this - goddess, as with Jupiter, who has many different names though - there is still but one Jupiter. But I know very well that both - the Venuses have quite different altars, temples and sacrifices. - The vulgar Venus is worshipped after a common negligent manner; - whereas the celestial one is adored in purity and sanctity of - life. The vulgar inspires mankind with the love of the body only, - but the celestial fires the mind with the love of the soul, with - friendship, and a generous thirst after noble actions.... Nor is - it hard to prove, Callias, that gods and heroes have always had - more passion and esteem for the charms of the soul, than those - of the body: at least this seems to have been the opinion of our - ancient authors. For we may observe in the fables of antiquity - that Jupiter, who loved several mortals on account of their - personal beauty only, never conferred upon them immortality. - Whereas it was otherwise with Hercules, Castor, Pollux, and - several others; for having admired and applauded the greatness - of their courage and the beauty of their minds, he enrolled them - in the number of the gods.... You are then infinitely obliged to - the gods, Callias, who have inspired you with love and friendship - for Autolycus, as they have inspired Critobulus with the same - for Amandra; for real and pure friendship knows no difference in - sexes.” _Banquet of Xenophon_ § viii. (_Bohn_). - -[Sidenote: _Plutarch Philosophises_] - -Plutarch, who wrote in the first century A.D. (nearly 500 years after -Plato), carried on the tradition of his master, though with an admixture -of later influences; and philosophised about friendship, on the basis of -true love being a reminiscence. - - “The rainbow is I suppose a reflection caused by the sun’s - rays falling on a moist cloud, making us think the appearance - is in the cloud. Similarly erotic fancy in the case of noble - souls causes a reflection of the memory from things which here - appear and are called beautiful to what is really divine and - lovely and felicitous and wonderful. But most lovers pursuing - and groping after the semblance of beauty in youths and women, - as in mirrors,[4] can derive nothing more certain than pleasure - mixed with pain. And this seems the love-delirium of Ixion, who - instead of the joy he desired embraced only a cloud, as children - who desire to take the rainbow into their hands, clutching at - whatever they see. But different is the behaviour of the noble - and chaste lover: for he reflects on the divine beauty that can - only be felt, while he uses the beauty of the visible body only - as an organ of the memory, though he embraces it and loves it, - and associating with it is still more inflamed in mind. And so - neither in the body do they sit ever gazing at and desiring - _this_ light, nor after death do they return to this world - again, and skulk and loiter about the doors and bedchambers of - newly-married people, disagreeable ghosts of pleasure-loving and - sensual men and women, who do not rightly deserve the name of - lovers. For the true lover, when he has got into the other world - and associated with beauties as much as is lawful, has wings and - is initiated and passes his time above in the presence of his - Deity, dancing and waiting upon him, until he goes back to the - meadows of the Moon and Aphrodite, and sleeping there commences - a new existence. But this is a subject too high for the present - occasion.” _Plutarch’s Eroticus_ § xx. _trans. Bohn’s Classics_. - - - - -III. - -_Poetry of Friendship among Greeks & Romans_ - - - - -_Poetry of Friendship among Greeks & Romans_ - - -The fact, already mentioned, that the _romance_ of love among the Greeks -was chiefly felt towards male friends, naturally led to their poetry -being largely inspired by friendship; and Greek literature contains such -a great number of poems of this sort, that I have thought it worth while -to dedicate the main portion of the following section to quotations from -them. No translations of course can do justice to the beauty of the -originals, but the few specimens given may help to illustrate the depth -and tenderness as well as the temperance and sobriety which on the whole -characterised Greek feeling on this subject, at any rate during the best -period of Hellenic culture. The remainder of the section is devoted to -Roman poetry of the time of the Cæsars. - -[Sidenote: _Motive of Homer’s Iliad_] - -It is not always realised that the Iliad of Homer turns upon the motive -of friendship, but the extracts immediately following will perhaps make -this clear. E. F. M. Benecke in his _Position of Women in Greek Poetry_ -(p. 76) says of the Iliad:— - - “It is a story of which the main motive is the love of Achilles - for Patroclus. This solution is astoundingly simple, and yet - it took me so long to bring myself to accept it that I am - quite ready to forgive anyone who feels a similar hesitation. - But those who do accept it cannot fail to observe, on further - consideration, how thoroughly suitable a motive of this kind - would be in a national Greek epic. For this is the motive running - through the whole of Greek life, till that life was transmuted - by the influence of Macedonia. The lover-warriors Achilles and - Patroclus are the direct spiritual ancestors of the sacred Band - of Thebans, who died to a man on the field of Chæronæa.” - -[Sidenote: _J. A. Symonds on the same_] - -The following two quotations are from _The Greek Poets_ by J. A. Symonds, -ch. iii. p. 80 _et seq._:— - - “The _Iliad_ therefore has for its whole subject the passion of - Achilles—that ardent energy or μῆνις of the hero which displayed - itself first as anger against Agamemnon, and afterwards as love - for the lost Patroclus. The truth of this was perceived by one of - the greatest poets and profoundest, critics of the modern world, - Dante. When Dante, in the _Inferno_, wished to describe Achilles, - he wrote, with characteristic brevity:— - - “Achille - Che per amore al fine combatteo.” - - (“Achilles - Who at the last was brought to fight by love.”) - - “In this pregnant sentence Dante sounded the whole depth of the - _Iliad_. The wrath of Achilles for Agamemnon, which prevented him - at first from fighting; the love of Achilles, passing the love of - women, for Patroclus, which induced him to forego his anger and - to fight at last; these are the two poles on which the _Iliad_ - turns.” - -[Sidenote: _Achilles and Patroclus_] - -After his quarrel with Agamemnon, not even all the losses of the Greeks -and the entreaties of Agamemnon himself will induce Achilles to fight—not -till Patroclus is slain by Hector—Patroclus, his dear friend “whom above -all my comrades I honoured, even as myself.” Then he rises up, dons his -armour, and driving the Trojans before him revenges himself on the body -of Hector. But Patroclus lies yet unburied; and when the fighting is -over, to Achilles comes the ghost of his dead friend:— - - “The son of Peleus, by the shore of the roaring sea lay, heavily - groaning, surrounded by his Myrmidons; on a fair space of sand - he lay, where the waves lapped the beach. Then slumber took him, - loosing the cares of his heart, and mantling softly around him, - for sorely wearied were his radiant limbs with driving Hector on - by windy Troy. There to him came the soul of poor Patroclus, in - all things like himself, in stature, and in the beauty of his - eyes and voice, and on the form was raiment like his own. He - stood above the hero’s head, and spake to him:— - - “‘Sleepest thou, and me hast thou forgotten, Achilles? Not in my - life wert thou neglectful of me, but in death. Bury me soon, that - I may pass the gates of Hades. Far off the souls, the shadows of - the dead, repel me, nor suffer me to join them on the river bank; - but, as it is, thus I roam around the wide-doored house of Hades. - But stretch to me thy hand I entreat; for never again shall I - return from Hades when once ye shall have given me the meed of - funeral fire. Nay, never shall we sit in life apart from our dear - comrades and take counsel together. But me hath hateful fate - enveloped—fate that was mine at the moment of my birth. And for - thyself, divine Achilles, it is doomed to die beneath the noble - Trojan’s wall. Another thing I say to thee, and bid thee do it if - thou wilt obey me:—lay not my bones apart from thine, Achilles, - but lay them together; for we were brought up together in your - house, when Menœtius brought me, a child, from Opus to your - house, because of woeful bloodshed on the day in which I slew the - son of Amphidamas, myself a child, not willing it but in anger at - our games. Then did the horseman, Peleus, take me, and rear me - in his house, and cause me to be called thy squire. So then let - one grave also hide the bones of both of us, the golden urn thy - goddess-mother gave to thee.’ - - “Him answered swift-footed Achilles:— - - ‘Why, dearest and most honoured, hast thou hither come, to lay - on me this thy behest? All things most certainly will I perform, - and bow to what thou biddest. But stand thou near: even for one - moment let us throw our arms upon each other’s neck, and take our - fill of sorrowful wailing.’ - - “So spake he, and with his outstretched hands he clasped, but - could not seize. The spirit, earthward, like smoke, vanished with - a shriek. Then all astonished arose Achilles, and beat his palms - together, and spake a piteous word:— - - ‘Heavens! is there then, among the dead, soul and the shade of - life, but thought is theirs no more at all? For through the - night the soul of poor Patroclus stood above my head, wailing - and sorrowing loud, and bade me do his will; it was the very - semblance of himself.’ - - “So spake he, and in the hearts of all of them he raised desire - of lamentation; and while they were yet mourning, to them - appeared rose-fingered dawn about the piteous corpse.” _Iliad_, - xxiii. 59 _et seq._ - -[Sidenote: _Plato on the above_] - -Plato in the _Symposium_ dwells tenderly on this relation between -Achilles and Patroclus:— - - [And great] “was the reward of the true love of Achilles towards - his lover Patroclus—his lover and not his love (the notion that - Patroclus was the beloved one is a foolish error into which - Æschylus has fallen, for Achilles was surely the fairer of the - two, fairer also than all the other heroes; and, as Homer informs - us, he was still beardless, and younger far). And greatly as the - gods honour the virtue of love, still the return of love on the - part of the beloved to the lover is more admired and valued and - rewarded by them, for the lover has a nature more divine and - worthy of worship. Now Achilles was quite aware, for he had been - told by his mother, that he might avoid death and return home, - and live to a good old age, if he abstained from slaying Hector. - Nevertheless he gave his life to revenge his friend, and dared - to die, not only on his behalf, but after his death. Wherefore - the gods honoured him even above Alcestis, and sent him to the - Islands of the Blest.” _Symposium, speech of Phædrus_, _trans. by - B. Jowett_. - -[Sidenote: _Criticism of Plato’s View_] - -And on this passage Symonds has the following note:— - - “Plato, discussing the _Myrmidones_ of Æschylus, remarks in the - _Symposium_ that the tragic poet was wrong to make Achilles - the lover of Patroclus, seeing that Patroclus was the elder of - the two, and that Achilles was the youngest and most beautiful - of all the Greeks. The fact however is that Homer raises no - question in our minds about the relation of lover and beloved. - Achilles and Patroclus are comrades. Their friendship is equal. - It was only the reflective activity of the Greek mind, working - upon the Homeric legend by the light of subsequent custom, which - introduced these distinctions.” _The Greek Poets_, ch. iii. p. - 103. - -[Sidenote: _Athenæus_] - -From the time of Homer onwards, Greek literature was full of songs -celebrating friendship:— - - “And in fact there was such emulation about composing poems of - this sort, and so far was any one from thinking lightly of the - amatory poets, that Æschylus, who was a very great poet, and - Sophocles too introduced the subject of the loves of men on the - stage in their tragedies: the one describing the love of Achilles - for Patroclus, and the other, in his Niobe, the mutual love of - her sons (on which account some have given an ill name to that - tragedy); and all such passages as those are very agreeable to - the spectators.” _Athenæus_, bk. xiii. ch. 75. - -[Sidenote: _From Theognis_] - -One of the earlier Greek poets was Theognis (B.C. 550) whose Gnomæ or -Maxims were a series of verses mostly addressed to his young friend -Kurnus, whom by this means he sought to guide and instruct out of the -stores of his own riper experience. The verses are reserved and didactic -for the most part, but now and then, as in the following passage, show -deep underlying feeling:— - - “Lo, I have given thee wings wherewith to fly - Over the boundless ocean and the earth; - Yea, on the lips of many shalt thou lie - The comrade of their banquet and their mirth. - Youths in their loveliness shall make thee sound - Upon the silver flute’s melodious breath; - And when thou goest darkling underground - Down to the lamentable house of death, - Oh yet not then from honour shalt thou cease, - But wander, an imperishable name, - Kurnus, about the seas and shores of Greece, - Crossing from isle to isle the barren main. - Horses thou shalt not need, but lightly ride - Sped by the Muses of the violet crown, - And men to come, while earth and sun abide, - Who cherish song shall cherish thy renown. - Yea, I have given thee wings! and in return - Thou givest me the scorn with which I burn.” - - _Theognis Gnomai_, lines 237-254, - _trans. by G. Lowes Dickinson_. - -[Sidenote: _Sappho_] - -As Theognis had his well-loved disciples, so had the poetess Sappho -(600 B.C.) Her devotion to her girl-friends and companions is indeed -proverbial. - - “What Alcibiades and Charmides and Phædrus were to Socrates, - Gyrinna and Atthis and Anactoria were to the Lesbian.” _Max - Tyrius_, _quoted in H. T. Wharton’s Sappho_, p. 23. - -[Sidenote: _To Lesbia_] - -Perhaps the few lines of Sappho, translated or paraphrased by Catullus -under the title _To Lesbia_, form the most celebrated fragment of her -extant work. They may be roughly rendered thus:— - - “Peer of all the gods unto me appeareth - He of men who sitting beside thee heareth - Close at hand thy syllabled words sweet spoken, - Or loving laughter— - - That sweet laugh which flutters my heart and bosom. - For, at sight of thee, in an instant fail me - Voice and speech, and under my skin there courses - Swiftly a thin flame; - - Darkness is on my eyes, in my ears a drumming, - Drenched in sweat my frame, my body trembling; - Paler ev’n than grass—’tis, I doubt, but little - From death divides me.” - -[Sidenote: _Anacreon to Bathyllus_] - -Several of the odes of Anacreon (B.C. 520) are addressed to his young -friend Bathyllus. The following short one has been preserved to us by -Athenæus (bk. xiii. § 17):— - - “O boy, with virgin-glancing eye, - I call thee, but thou dost not hear; - Thou know’st not how my soul doth cry - For thee, its charioteer.” - -[Sidenote: _Epigram on Lovers_] - -Anacreon had not the passion and depth of Sappho, but there is a mark of -genuine feeling in some of his poems, as in this simple little epigram:— - - “On their hindquarters horses - Are branded oft with fire, - And anyone knows a Parthian - Because he wears a tiar; - And I at sight of lovers - Their nature can declare, - For in their hearts they too - Some subtle flame-mark bear.” - -[Sidenote: _Pindar to Theoxenos_] - -The following fragment is from Pindar’s Ode to his young friend -Theoxenos—in whose arms Pindar is said to have died (B.C. 442):— - - “O soul, ’tis thine in season meet, - To pluck of love the blossom sweet, - When hearts are young: - But he who sees the blazing beams, - The light that from _that_ forehead streams, - And is not stung;— - Who is not storm-tossed with desire,— - Lo! he, I ween, with frozen fire, - Of adamant or stubborn steel - Is forged in his cold heart that cannot feel.” - - _Trans. by J. Addington Symonds_, - _The Greek Poets_, vol. 1, p. 286. - -[Sidenote: _Epigrams of Plato_] - -Plato’s epigrams on Aster and Agathon are well known. The two -first-quoted make a play of course on the name Aster (star). - - _To Aster_: - - “Thou wert the morning star among the living, - Ere thy fair light had fled; - Now, having died, thou art as Hesperus, giving - New splendour to the dead.” - - (_Shelley._) - - _To the same_: - - “Thou at the stars dost gaze, who art _my_ star—O would that I were - Heaven, to gaze on thee, ever with thousands of eyes.” - - _To Agathon_: - - “Thee as I kist, behold! on my lips my own soul was trembling; - For, bold one, she had come, meaning to find her way through.” - -[Sidenote: _Meleager_] - -There are many other epigrams and songs on the same subject from the -Greek writers. The following is by Meleager (a native of Gadara in -Palestine) about 60 B.C., and one of the sweetest and most human of the -lyric poets:— - - “O mortals crossed in love! the Southwind, see! - That blows so fair for sailor folk, hath ta’en - Half of my soul, Andragathos, from me. - Thrice happy ships, thrice blesséd billowy main, - And four times favored wind that bears the youth, - O would I were a Dolphin! so, in truth, - High on my shoulders ferried he should come - To Rhodes, sweet haunt of boys, his island-home.” - - _From the Greek Anthology_, ii. 402. - -[Sidenote: _Epigram_] - -Also from the Greek Anthology:— - - “O say, and again repeat, fair, fair—and still I will say it— - How fair, my friend, and good to see, thou art; - On pine or oak or wall thy name I do not blazon— - Love has too deeply graved it in my heart.” - -[Sidenote: _Epitaph Anonymous_] - - “Perhaps the most beautiful [says J. A. Symonds] of the - sepulchral epigrams is one by an unknown writer, of which I here - give a free paraphrase. _Anth. Pal._, vii. 346:— - - ‘Of our great love, Parthenophil, - This little stone abideth still - Sole sign and token: - I seek thee yet, and yet shall seek, - Tho’ faint mine eyes, my spirit weak - With prayers unspoken. - - Meanwhile best friend of friends, do thou, - If this the cruel fates allow, - By death’s dark river, - Among those shadowy people, drink - No drop for me on Lethe’s brink: - Forget me never!’” - - _The Greek Poets_, vol. 2, p. 298. - -Theocritus, though coming late in the Greek age (about 300 B.C.) when -Athens had yielded place to Alexandria, still carried on the Greek -tradition in a remarkable way. A native of Syracuse, he caught and -echoed in a finer form the life and songs of the country folk of that -region—themselves descendants of Dorian settlers. Songs and ballads -full of similar notes linger among the Greek peasants, shepherds and -fisher-folk, even down to the present day. - -[Sidenote: _Theocritus Idyl XII._] - -The following poem (trans. by M. J. Chapman, 1836) is one of the best -known and most beautiful of his Idyls:— - - IDYL XII. - - “Art come, dear youth? two days and nights away! - (Who burn with love, grow aged in a day.) - As much as apples sweet the damson crude - Excel; the blooming spring the winter rude; - In fleece the sheep her lamb; the maid in sweetness - The thrice-wed dame; the fawn the calf in fleetness; - The nightingale in song all feathered kind— - So much thy longed-for presence cheers my mind. - To thee I hasten, as to shady beech, - The traveller, when from the heaven’s reach - The sun fierce blazes. May our love be strong, - To all hereafter times the theme of song! - ‘Two men each other loved to that degree, - That either friend did in the other see - A dearer than himself. They lived of old - Both golden natures in an age of gold.’ - - O father Zeus! ageless immortals all! - Two hundred ages hence may one recall, - Down-coming to the irremeable river, - This to my mind, and this good news deliver: - ‘E’en now from east to west, from north to south, - Your mutual friendship lives in every mouth.’ - This, as they please, th’ Olympians will decide: - Of thee, by blooming virtue beautified, - My glowing song shall only truth disclose; - With falsehood’s pustules I’ll not shame my nose. - If thou dost sometime grieve me, sweet the pleasure - Of reconcilement, joy in double measure - To find thou never didst intend the pain, - And feel myself from all doubt free again. - - And ye Megarians, at Nisæa dwelling, - Expert at rowing, mariners excelling, - Be happy ever! for with honours due - Th’ Athenian Diocles, to friendship true - Ye celebrate. With the first blush of spring - The youth surround his tomb: there who shall bring - The sweetest kiss, whose lip is purest found, - Back to his mother goes with garlands crowned. - Nice touch the arbiter must have indeed, - And must, methinks, the blue-eyed Ganymede - Invoke with many prayers—a mouth to own - True to the touch of lips, as Lydian stone - To proof of gold—which test will instant show - The pure or base, as money changers know.” - -[Sidenote: _Idyl XXIX._] - -The following Idyl, of which I append a rendering, is attributed to -Theocritus:— - - IDYL XXIX. - - “They say, dear boy, that wine and truth agree; - And, being in wine, I’ll tell the truth to thee— - Yes, all that works in secret in my soul. - ’Tis this: thou dost not love me with thy whole - Untampered heart. I know; for half my time - Is spent in gazing on thy beauty’s prime; - The other half is nought. When thou art good, - My days are like the gods’; but when the mood - Tormenting takes thee, ’tis my night of woe. - How were it right to vex a lover so? - Take my advice, my lad, thine elder friend, - ’Twill make thee glad and grateful in the end: - In one tree build one nest, so no grim snake - May creep upon thee. For to-day thou’lt make - Thy home on one branch, and to-morrow changing - Wilt seek another, to what’s new still ranging; - And should a stranger praise your handsome face, - Him more than three-year-proven friend you’ll grace, - While him who loved you first you’ll treat as cold - As some acquaintanceship of three days old. - Thou fliest high, methinks, in love and pride; - But I would say: keep ever at thy side - A mate that is thine equal; doing so, - The townsfolk shall speak well of thee alway, - And love shall never visit thee with woe— - Love that so easily men’s hearts can flay, - And mine has conquered that was erst of steel. - Nay, by thy gracious lips I make appeal: - Remember thou wert younger a year agone - And we grow grey and wrinkled, all, or e’er - We can escape our doom; of mortals none - His youth retakes again, for azure wings - Are on her shoulders, and we sons of care - Are all too slow to catch such flying things. - - Mindful of this, be gentle, is my prayer, - And love me, guileless, ev’n as I love thee; - So when thou hast a beard, such friends as were - Achilles and Patroclus we may be.” - -[Sidenote: _Bion_] - -Bion was a poet of about the same period as Theocritus, but of whom -little is known. The following is a fragment translated by A. Lang:— - - “Happy are they that love, when with equal love they are - rewarded. Happy was Theseus, when Pirithöus was by his side, yea - tho’ he went down to the house of implacable Hades. Happy among - hard men and inhospitable was Orestes, for that Pylades chose to - share his wanderings. And _he_ was happy, Achilles Æacides, while - his darling lived,—happy was he in his death, because he avenged - the dread fate of Patroclus.” _Theocritus_, _Bion and Moschus_, - _Golden Treasury series_, p. 182. - -[Sidenote: _Lament for Bion by Moschus_] - -The beautiful _Lament for Bion_ by Moschus is interesting in this -connection, and should be compared with Shelley’s lament for Keats in -_Adonais_—for which latter poem indeed it supplied some suggestions:— - - “Ye mountain valleys, pitifully groan! - Rivers and Dorian springs for Bion weep! - Ye plants drop tears! ye groves lamenting moan! - Exhale your life, wan flowers; your blushes deep - In grief, anemonies and roses, steep! - In softest murmurs, Hyacinth! prolong - The sad, sad woe thy lettered petals keep; - Our minstrel sings no more his friends among - Sicilian muses! now begin the doleful song.” - - _M. J. Chapman trans. in the - Greek Pastoral Poets, 1836._ - -[Sidenote: _Story of Hyacinthus_] - -The allusion to Hyacinth is thus explained by Chapman:— - - “Hyacinthus, a Spartan youth, the son of Clio, was in great - favour with Apollo. Zephyrus, being enraged that he preferred - Apollo to him, blew the discus when flung by Apollo, on a day - that Hyacinthus was playing at discus-throwing with that god, - against the head of the youth, and so killed him. Apollo, being - unable to save his life, changed him into the flower which was - named after him, and on whose petals the Greeks fancied they - could trace the notes of a grief, ἂι, ἂι.[5] A festival called - the Hyacinthia was celebrated for three days in each year at - Sparta, in honour of the god and his unhappy favorite.” _Note to - Moschus_, Idyl iii. - -[Sidenote: _Told by Ovid_] - -The story of Apollo and Hyacinth is gracefully told by Ovid, in the tenth -book of his Metamorphoses:— - - “Midway betwixt the past and coming night - Stood Titan[6] when the pair, their limbs unrobed, - And glist’ning with the olive’s unctuous juice, - In friendly contest with the discus vied.” - -[The younger one is struck by the discus; and like a fading flower] - - “To its own weight unequal drooped the head - Of Hyacinth; and o’er him wailed the god:— - Liest thou so, Œbalia’s child, of youth - Untimely robbed, and wounded by my fault— - At once my grief and guilt?—This hand hath dealt - Thy death! ’Tis I who send thee to the grave! - And yet scarce guilty, unless guilt it were - To sport, or guilt to love thee! Would this life - Might thine redeem, or be with thine resigned! - But thou—since Fate denies a god to die— - Be present with me ever! Let thy name - Dwell ever in my heart and on my lips, - Theme of my lyre and burden of my song; - And ever bear the echo of my wail - Writ on thy new-born flower! The time shall come - When, with thyself associate, to its name - The mightiest of the Greeks shall link his own. - Prophetic as Apollo mourned, the blood - That with its dripping crimson dyed the turf - Was blood no more: and sudden sprang to life - A flower.” - - _Ovid’s Metamorphoses_ _trans. - H. King_, _London_, 1871. - -[Sidenote: _Virgil Eclogue II._] - -In Roman literature, generally, as might be expected, with its more -materialistic spirit, the romance of a friendship is little dwelt upon; -though the grosser side of the passion, in such writers as Catullus -and Martial, is much in evidence. Still we find in Virgil a notable -instance. His 2nd Eclogue bears the marks of genuine feeling; and, -according to some critics, he there under the guise of Shepherd Corydon’s -love for Alexis celebrates his own attachment to the youthful Alexander:— - - “Corydon, keeper of cattle, once loved the fair lad Alexis; - But he, the delight of his master, permitted no hope to the shepherd. - Corydon, lovesick swain, went into the forest of beeches, - And there to the mountains and woods—the one relief of his passion— - With useless effort outpoured the following artless complainings:— - Alexis, barbarous youth, say, do not my mournful lays move thee? - Showing me no compassion, thou’lt surely compel me to perish. - Even the cattle now seek after places both cool and shady; - Even the lizards green conceal themselves in the thorn-bush. - Thestylis, taking sweet herbs, such as garlic and thyme, for the reapers - Faint with the scorching noon, doth mash them and bray in a mortar. - Alone in the heat of the day am I left with the screaming cicalas, - While patient in tracking thy path, I ever pursue thee, Belovéd.” - - _Trans. by J. W. Baylis._ - -[Sidenote: _Corydon and Alexis_] - -There is a translation of this same 2nd Eclogue, by Abraham Fraunce -(1591) which is interesting not only on account of its felicity of -phrase, but because, as in the case of some other Elizabethan hexameters, -the metre is ruled by _quantity_, _i.e._, length of syllables, instead -of by _accent_. The following are the first five lines of Fraunce’s -translation:— - - “Silly shepherd Corydon lov’d hartyly fayre lad Alexis, - His master’s dearling, but saw noe matter of hoping; - Only amydst darck groves thickset with broade-shadoe beech-trees - Dayly resort did he make, thus alone to the woods, to the mountayns, - With broken speeches fond thoughts there vainly revealing.” - -[Sidenote: _Catullus to Quintius_] - -Catullus also (b. B.C. 87) has some verses of real feeling:— - - “Quintius, if ’tis thy wish and will - That I should owe my eyes to thee, - Or anything that’s dearer still, - If aught that’s dearer there can be; - - Then rob me not of that I prize, - Of the dear form that is to me, - Oh! far far dearer than my eyes, - Or aught, if dearer aught there be.” - - _Catullus_, _trans. Hon. - J. Lamb_, 1821. - -[Sidenote: _To Juventius_] - - “If all complying, thou would’st grant - Thy lovely eyes to kiss, my fair, - Long as I pleased; oh! I would plant - Three hundred thousand kisses there. - - Nor could I even then refrain, - Nor satiate leave that fount of blisses, - Tho’ thicker than autumnal grain - Should be our growing crop of kisses.” - - (_Ibid._) - -[Sidenote: _To Licinius_] - - “Long at our leisure yesterday - Idling, Licinius, we wrote - Upon my tablets verses gay, - Or took our turns, as fancy smote, - At rhymes and dice and wine. - - But when I left, Licinius mine, - Your grace and your facetious mood - Had fired me so, that neither food - Would stay my misery, nor sleep - My roving eyes in quiet keep. - But still consumed, without respite, - I tossed about my couch in vain - And longed for day—if speak I might, - Or be with you again. - - But when my limbs with all the strain - Worn out, half dead lay on my bed, - Sweet friend to thee this verse I penned, - That so thou mayest condescend - To understand my pain. - - So now, Licinius, beware! - And be not rash, but to my prayer - A gracious hearing tender; - Lest on thy head pounce Nemesis: - A goddess sudden and swift she is— - Beware lest thou offend her!” - -[Sidenote: _Martial to Diadumenos_] - -The following little poem is taken from Martial: - - “As a vineyard breathes, whose boughs with grapes are bending, - Or garden where are hived Sicanian bees; - As upturned clods when summer rain’s descending - Or orchards rich with blossom-laden trees; - So, cruel youth, thy kisses breathe—so sweet— - Would’st thou but grant me all their grace, complete!” - - - - -IV. - -_Friendship in Early Christian & Mediæval Times_ - - - - -_Friendship in Early Christian & Mediæval Times_ - - -The quotations we have given from Plato and others show the very high -ideal of friendship which obtained in the old world, and the respect -accorded to it. With the incoming of the Christian centuries, and the -growth of Alexandrian and Germanic influences, a change began to take -place. Woman rose to greater freedom and dignity and influence than -before. The romance of love began to centre round her.[7] The days of -chivalry brought a new devotion into the world, and the Church exalted -the Virgin Mother to the highest place in heaven. Friendship between -men ceased to be regarded in the old light—_i.e._, as a thing of deep -feeling, and an important social institution. It was even, here and -there, looked on with disfavour—and lapses from the purity or chastity of -its standard were readily suspected and violently reprobated. Certainly -it survived in the monastic life for a long period; but though inspiring -this to a great extent, its influence was not generally acknowledged. -The Family, in the modern and more limited sense of the word (as opposed -to the clan), became the recognised unit of social life, and the ideal -centre of all good influences (as illustrated in the worship of the Holy -Family). At the same time, by this very shrinkage of the Family, as well -as by other influences, the solidarity of society became to some extent -weakened, and gradually the more communistic forms of the early world -gave place to the individualism of the commercial period. - -The special sentiment of comrade-love or attachment (being a thing -inherent in human nature) remained of course through the Christian -centuries, as before, and unaltered—except that being no longer -recognised it became a private and personal affair, running often -powerfully enough beneath the surface of society, but openly -unacknowledged, and so far deprived of some of its dignity and influence. -Owing to this fact there is nothing, for this period, to be quoted in -the way of general ideal or public opinion on the subject of friendship, -and the following sections therefore become limited to the expression -of individual sentiments and experiences, in prose and poetry. These we -find, during the mediæval period, largely colored by religion; while -at the Renaissance and afterwards they are evidently affected by Greek -associations. - -[Sidenote: _Saint Augustine_] - -Following are some passages from S. Augustine:— - - “In those years when I first began to teach in my native town, - I had made a friend, one who through having the same interests - was very dear to me, one of my own age, and like me in the first - flower of youth. We had grown up together, and went together to - school, and used to play together. But he was not yet so great - a friend as afterwards, nor even then was our friendship true; - for friendship is not true unless Thou cementest it between - those who are united to Thee by that ‘love which is shed abroad - in our hearts by the Holy Ghost which is given unto us.’ Yet - our friendship was but too sweet, and fermented by the pursuit - of kindred studies. For I had turned him aside from the true - faith (of which as a youth he had but an imperfect grasp) to - pernicious and superstitious fables, for which my mother grieved - over me. And now in mind he erred with me, and my soul could not - endure to be separated from him. But lo, Thou didst follow close - behind Thy fugitives, Thou—both God of vengeance and fountain of - mercies—didst convert us by wonderful ways; behold, Thou didst - take him out of this life, when scarcely a year had our close - intimacy lasted—sweet to me beyond the sweetness of my whole - life.... - - “No ray of light pierced the gloom with which my heart was - enveloped by this grief, and wherever I looked I beheld death. - My native place was a torment to me, and my father’s house - strangely joyless; and whatever I had shared with him, without - him was now turned into a huge torture. My longing eyes sought - him everywhere, and found him not; and I hated the very places, - because he was not in them, neither could they say to me ‘he is - coming,’ as they used to do when he was alive and was absent. - And I became a great puzzle to myself, and I asked my soul why - it was so sad, and why so disquieted within me; and it knew not - what to answer. And if I said ‘Trust thou in God,’ it rightly - did not obey; for that dearest one whom it had lost was both - truer and better than that phantasm in which it was bidden to - trust. Weeping was the only thing which was sweet to me, and - it succeeded my friend in the dearest place in my heart.” _S. - Augustine, Confessions_, bk. 4, ch. iv. _Trans. by Rev. W. H. - Hutchings, M.A._ - - “I was miserable, and miserable is every soul which is fettered - by the love of perishable things; he is torn to pieces when - he loses them, and then he perceives how miserable he was in - reality while he possessed them. And so was I then, and I wept - most bitterly, and in that bitterness I found rest. Thus was I - miserable, and that miserable life I held dearer than my friend. - For though I would fain have changed it, yet to it I clung even - more than to him; and I cannot say whether I would have parted - with it for his sake, as it is related, if true, that Orestes - and Pylades were willing to do, for they would gladly have - died for each other, or together, for they preferred death to - separation from each other. But in me a feeling which I cannot - explain, and one of a contradictory nature had arisen; for I - had at once an unbearable weariness of living, and a fear of - dying. For I believe the more I loved him, the more I hated and - dreaded death which had taken him from me, and regarded it as - a most cruel enemy; and I felt as if it would soon devour all - men, now that its power had reached him.... For I marvelled that - other mortals lived, because he whom I had loved, without thought - of his ever dying, was dead; and that I still lived—I who was - another self—when he was gone, was a greater marvel still. Well - said a certain one of his friend, ‘Thou half of my soul;’ for I - felt that his soul and mine were ‘one soul in two bodies’: and - therefore life was to me horrible, because I hated to live as - half of a life; and therefore perhaps I feared to die, lest he - should wholly die whom I had loved so greatly.” _Ibid_, ch. vi. - -[Sidenote: _Montalembert on the Monks_] - -It is interesting to see, in these extracts from S. Augustine, and -in those which follow from Montalembert, the points of likeness and -difference between the Christian ideal of love and that of Plato. Both -are highly transcendental, both seem to contemplate an inner union of -souls, beyond the reach of space and time; but in Plato the union is in -contemplation of the Eternal Beauty, while in the Christian teachers it -is in devotion to a personal God. - - “If inanimate nature was to them an abundant source of pleasure - they had a life still more lively and elevated in the life of the - heart, in the double love which burned in them—the love of their - brethren inspired and consecrated by the love of God.” _Monks of - the West_, introdn., ch. v. - - “Everything invited and encouraged them to choose one or several - souls as the intimate companions of their life.... And to prove - how little the divine love, thus understood and practised, tends - to exclude or chill the love of man for man, never was human - eloquence more touching or more sincere than in that immortal - elegy by which S. Bernard laments a lost brother snatched by - death from the cloister:—‘Flow, flow my tears, so eager to flow! - he who prevented your flowing is here no more! It is not he who - is dead, it is I who now live only to die. Why, O why have we - loved, and why have we lost each other.’” _Ibid._ - - “The mutual affection which reigned among the monks flowed as a - mighty stream through the annals of the cloister. It has left - its trace even in the ‘formulas,’ collected with care by modern - erudition.... The correspondence of the most illustrious, of - Geoffrey de Vendôme, of Pierre le Vénérable, and of S. Bernard, - give proofs of it at every page.” _Ibid._ - -[Sidenote: _Saint Anselm_] - -Saint Anselm’s letters to brother monks are full of expressions of the -same ardent affection. Montalembert gives several examples:— - - “Souls well-beloved of my soul,” he wrote to two near relatives - whom he wished to draw to Bec, “my eyes ardently desire to behold - you; my arms expand to embrace you; my lips sigh for your kisses; - all the life that remains to me is consumed with waiting for - you. I hope in praying, and I pray in hoping—come and taste how - gracious the Lord is—you cannot fully know it while you find - sweetness in the world.” - -[Sidenote: _To his Friend Lanfranc_] - - “‘Far from the eyes, far from the heart’ say the vulgar. Believe - nothing of it; if it was so, the farther you were distant from - me the cooler my love for you would be; whilst on the contrary, - the less I can enjoy your presence, the more the desire of that - pleasure burns in the soul of your friend.” - -[Sidenote: _To Gondulph_] - - “To Gondulf, Anselm——I put no other or longer salutations at the - head of my letter, because I can say nothing more to him whom I - love. All who know Gondulph and Anselm know well what this means, - and how much love is understood in these two names.” ... “How - could I forget thee? Can a man forget one who is placed like a - seal upon his heart? In thy silence I know that thou lovest me; - and thou also, when I say nothing, thou knowest that I love thee. - Not only have I no doubt of thee, but I answer for thee that thou - art sure of me. What can my letter tell thee that thou knowest - not already, thou who art my second soul? Go into the secret - place of thy heart, look there at thy love for me, and thou shalt - see mine for thee.” ... “Thou knewest how much I love thee, but - I knew it not. He who has separated us has alone instructed me - how dear to me thou wert. No, I knew not before the experience - of thy absence how sweet it was to have thee, how bitter to have - thee not. Thou hast another friend whom thou hast loved as much - or more than me to console thee, but I have no longer thee!—thee! - thee! thou understandest? and nothing to replace thee. Those who - rejoice in the possession of thee may perhaps be offended by what - I say. Ah! let them content themselves with their joy, and permit - me to weep for him whom I ever love.” - -[Sidenote: _The Story of Amis and Amile_] - -The story of Amis and Amile, a mediæval legend, translated by William -Morris (as well as by Walter Pater) from the _Bibliotheca Elzeviriana_, -is very quaint and engaging in its old-world extravagance and -supernaturalism:— - - Amis and Amile were devoted friends, twins in resemblance and - life. On one occasion, having strayed apart, they ceased not to - seek each other for two whole years. And when at last they met - “they lighted down from their horses, and embraced and kissed - each other, and gave thanks to God that they were found. And they - swore fealty and friendship and fellowship perpetual, the one to - the other, on the sword of Amile, wherein were relics.” Thence - they went together to the court of “Charles, king of France.” - - Here soon after, Amis took Amile’s place in a tournament, saved - his life from a traitor, and won for him the King’s daughter - to wife. But so it happened that, not long after, he himself - was stricken with leprosy and brought to Amile’s door. And - when Amile and his royal bride knew who it was they were sore - grieved, and they brought him in and placed him on a fair bed, - and put all that they had at his service. And it came to pass - one night “whenas Amis and Amile lay in one chamber without other - company, that God sent to Amis Raphael his angel, who said to - him: ‘Sleepest thou, Amis?’ And he, who deemed that Amile had - called to him, answered: ‘I sleep not, fair sweet fellow.’ Then - the angel said to him: ‘Thou hast answered well, for thou art the - fellow of the citizens of heaven, and thou hast followed after - Job, and Thoby in patience. Now I am Raphael, an angel of our - Lord, and am come to tell thee of a medicine for thine healing, - whereas he hath heard thy prayers. Thou shalt tell to Amile thy - fellow, that he slay his two children and wash thee in their - blood, and thence thou shalt get the healing of thy body.’” - - Amis was shocked when he heard these words, and at first refused - to tell Amile; but the latter had also heard the angel’s voice, - and pressed him to tell. Then, when he knew, he too was sorely - grieved. But at last he determined in his mind not even to spare - his children for the sake of his friend, and going secretly to - their chamber he slew them, and bringing some of their blood - washed Amis—who immediately was healed. He then arrayed Amis in - his best clothes and, after going to the church to give thanks, - they met Amile’s wife who (not knowing all) rejoiced greatly - too. But Amile, going apart again to the children’s chamber to - weep over them, found them at play in bed, with only a thread of - crimson round their throats to mark what had been done! - - The two knights fell afterwards and were killed in the same - battle; “for even as God had joined them together by good accord - in their life-days, so in their death they were not sundered.” - And a miracle was added, for even when they were buried apart - from each other the two coffins leapt together in the night and - were found side by side in the morning. - -Of this story Mr. Jacobs, in his introduction to William Morris’ -translation, says: “Amis and Amile were the David and Jonathan, the -Orestes and Pylades, of the mediæval world.” There were some thirty other -versions of the legend “in almost all the tongues of Western and Northern -Europe”—their “peerless friendship” having given them a place among the -mediæval saints. (See _Old French Romances_ trans. by William Morris, -London, 1896.) - -[Sidenote: _Eastern Poets_] - -It may not be out of place here, and before passing on to the times of -the Renaissance and Modern Europe, to give one or two extracts relating -to Eastern countries. The honour paid to friendship in Persia, Arabia, -Syria and other Oriental lands has always been great, and the tradition -of this attachment there should be especially interesting to us, as -having arisen independently of classic or Christian ideals. The poets of -Persia, Saadi and Jalal-ud-din Rumi (13th cent.), Hafiz (14th cent.), -Jami (15th cent.), and others, have drawn much of their inspiration from -this source; but unfortunately for those who cannot read the originals, -their work has been scantily translated, and the translations themselves -are not always very reliable. The extraordinary way in which, following -the method of the Sufis, and of Plato, they identify the mortal and the -divine love, and see in their beloved an image or revelation of God -himself, makes their poems difficult of comprehension to the Western -mind. Apostrophes to Love, Wine, and Beauty often, with them, bear a -frankly twofold sense, material and spiritual. To these poets of the -mid-region of the earth, the bitter antagonism between matter and spirit, -which like an evil dream has haunted so long both the extreme Western and -the extreme Eastern mind, scarcely exists; and even the body “which is a -portion of the dust-pit” has become perfect and divine. - -[Sidenote: _Jalal-ud-din Rumi_] - - “Every form you see has its archetype in the placeless world.... - From the moment you came into the world of being - A ladder was placed before you that you might escape (ascend). - First you were mineral, later you turned to plant, - Then you became an animal: how should this be a secret to you? - Afterwards you were made man, with knowledge, reason, faith; - Behold the body, which is a portion of the dust-pit, how perfect it has - grown! - When you have travelled on from man, you will doubtless become an angel; - After that you are done with earth: your station is in heaven. - Pass again even from angelhood: enter that ocean, - That your drop may become a sea which is a hundred seas of ‘Oman.’” - - _From the Divani Shamsi Tabriz of Jalal-ud-din - Rumi, trans. by R. A. Nicholson._ - - “’Twere better that the spirit which wears not true love as a garment - Had not been: its being is but shame. - Be drunken in love, for love is all that exists.... - Dismiss cares and be utterly clear of heart, - Like the face of a mirror, without image or picture. - When it becomes clear of images, all images are contained in it.” - - _Ibid._ - - “Happy the moment when we are seated in the palace, thou and I, - With two forms and with two figures, but with one soul, thou and I.” - - _Ibid._ - - “Once a man came and knocked at the door of his friend. - His friend said, ‘Who art thou, O faithful one?’ - He said, ‘’Tis I.’ He answered, ‘There is no admittance. - There is no room for the raw at my well-cooked feast. - Naught but fire of separation and absence - Can cook the raw one and free him from hypocrisy! - Since thy _self_ has not yet left thee, - Thou must be burned in fiery flames.’ - The poor man went away, and for one whole year - Journeyed burning with grief for his friend’s absence. - His heart burned till it was cooked; then he went again - And drew near to the house of his friend. - He knocked at the door in fear and trepidation - Lest some careless word should fall from his lips. - His friend shouted, ‘Who is that at the door?’ - He answered, ‘’Tis thou who art at the door, O beloved!’ - The friend said, ‘Since ’tis I, let me come in, - There is not room for two I’s in one house.’” - - _From the Masnavi of Jalal-ud-din Rumi, - trans, by E. H. Whinfield._ - -[Sidenote: _Hafiz and Saadi_] - -Some short quotations here following are taken from _Flowers culled from -Persian Gardens_ (Manchester, 1872): - - “Everyone, whether he be abstemious or self-indulgent is - searching after the Friend. Every place may be the abode of love, - whether it be a mosque or a synagogue.... On thy last day, though - the cup be in thy hand, thou may’st be borne away to Paradise - even from the corner of the tavern.” _Hafiz_. - - “I have heard a sweet word which was spoken by the old man of - Canaan (Jacob)—‘No tongue can express what means the separation - of friends.’” _Hafiz_. - - “Neither of my own free will cast I myself into the fire; for - the chain of affection was laid upon my neck. I was still at a - distance when the fire began to glow, nor is this the moment - that it was lighted up within me. Who shall impute it to me as - a fault, that I am enchanted by my friend, that I am content in - casting myself at his feet?” _Saadi_. - -Hahn in his _Albanesische Studien_, already quoted (p. 20), gives some -of the verses of Neçin or Nesim Bey, a Turco-Albanian poet, of which the -following is an example:— - - “Whate’er, my friend, or false or true, - The world may tell thee, give no ear, - For to separate us, dear, - The world will say that one is two. - Who should seek to separate us - May he never cease to weep. - The rain at times may cease; but he - In Summer’s warmth or Winter’s sleep - May he never cease to weep.” - -Besides literature there is no doubt a vast amount of material embedded -in the customs and traditions of these countries and awaiting adequate -recognition and interpretation. The following quotations may afford some -glimpses of interest. - -[Sidenote: _Suleyman and Ibrahim_] - -Suleyman the Magnificent.—The story of Suleyman’s attachment to his Vezir -Ibrahim is told as follows by Stanley Lane-Poole:— - - “Suleyman, great as he was, shared his greatness with a second - mind, to which his reign owed much of its brilliance. The Grand - Vezir Ibrahim was the counterpart of the Grand Monarch Suleyman. - He was the son of a sailor at Parga, and had been captured by - corsairs, by whom he was sold to be the slave of a widow at - Magnesia. Here he passed into the hands of the young prince - Suleyman, then Governor of Magnesia, and soon his extraordinary - talents and address brought him promotion.... From being Grand - Falconer on the accession of Suleyman, he rose to be first - minister and almost co-Sultan in 1523. - - “He was the object of the Sultan’s tender regard: an emperor - knows better than most men how solitary is life without - friendship and love, and Suleyman loved this man more than a - brother. Ibrahim was not only a friend, he was an entertaining - and instructive companion. He read Persian, Greek and Italian; - he knew how to open unknown worlds to the Sultan’s mind, and - Suleyman drank in his Vezir’s wisdom with assiduity. They lived - together: their meals were shared in common; even their beds were - in the same room. The Sultan gave his sister in marriage to the - sailor’s son, and Ibrahim was at the summit of power.” _Turkey, - Story of Nations series_, p. 174. - -[Sidenote: _Story of a Bagdad Dervish_] - -J. S. Buckingham, in his _Travels in Assyria, Media and Persia_, speaking -of his guide whom he had engaged at Bagdad, and who was supposed to have -left his heart behind him in that city, says:— - - “Amidst all this I was at a loss to conceive how the Dervish - could find much enjoyment [in the expedition] while laboring - under the strong passion which I supposed he must then be - feeling for the object of his affections at Bagdad, whom he had - quitted with so much reluctance. What was my surprise however on - seeking an explanation of this seeming inconsistency, to find - it was the son, and not the daughter, of his friend Elias who - held so powerful a hold on his heart. I shrank back from the - confession as a man would recoil from a serpent on which he had - unexpectedly trodden ... but in answer to enquiries naturally - suggested by the subject he declared he would rather suffer death - than do the slightest harm to so pure, so innocent, so heavenly a - creature as this.... - - “I took the greatest pains to ascertain by a severe and - minute investigation, how far it might be possible to doubt - of the purity of the passion by which this Affgan Dervish was - possessed, and whether it deserved to be classed with that - described as prevailing among the ancient Greeks; and the result - fully satisfied me that both were the same. Ismael was however - surprised beyond measure when I assured him that such a feeling - was not known at all among the peoples of Europe.” _Travels, - &c._, 2nd edition, vol. 1, p. 159. - -[Sidenote: _Another Story_] - - “The Dervish added a striking instance of the force of these - attachments, and the sympathy which was felt in the sorrows to - which they led, by the following fact from his own history. The - place of his residence, and of his usual labour, was near the - bridge of the Tigris, at the gate of the Mosque of the Vizier. - While he sat here, about five or six years since, surrounded by - several of his friends who came often to enjoy his conversation - and beguile the tedium of his work, he observed, passing among - the crowd, a young and beautiful Turkish boy, whose eyes met his, - as if by destiny, and they remained fixedly gazing on each other - for some time. The boy, after ‘blushing like the first hue of a - summer morning,’ passed on, frequently turning back to look on - the person who had regarded him so ardently. The Dervish felt - his heart ‘revolve within him,’ for such was his expression, and - a cold sweat came across his brow. He hung his head upon his - graving-tool in dejection, and excused himself to those about - him by saying he felt suddenly ill. Shortly afterwards the boy - returned, and after walking to and fro several times, drawing - nearer and nearer, as if under the influence of some attracting - charm, he came up to his observer and said, ‘Is it really true, - then, that you love me?’ ‘This,’ said Ismael, ‘was a dagger in my - heart; I could make no reply.’ The friends who were near him, and - now saw all explained, asked him if there had been any previous - acquaintance existing between them. He assured them that they had - never seen each other before. ‘Then,’ they replied, ‘such an - event must be from God.’ - - “The boy continued to remain for a while with this party, told - with great frankness the name and rank of his parents, as well - as the place of his residence, and promised to repeat his visit - on the following day. He did this regularly for several months - in succession, sitting for hours by the Dervish, and either - singing to him or asking him interesting questions, to beguile - his labours, until as Ismael expressed himself, ‘though they were - still two bodies they became one soul.’ The youth at length fell - sick, and was confined to his bed, during which time his lover, - Ismael, discontinued entirely his usual occupations and abandoned - himself completely to the care of his beloved. He watched the - changes of his disease with more than the anxiety of a parent, - and never quitted his bedside, night or day. Death at length - separated them; but even when the stroke came the Dervish could - not be prevailed on to quit the corpse. He constantly visited the - grave that contained the remains of all he held dear on earth, - and planting myrtles and flowers there after the manner of the - East, bedewed them daily with his tears. His friends sympathised - powerfully in his distress, which he said ‘continued to feed his - grief’ until he pined away to absolute illness, and was near - following the fate of him whom he deplored.” _Ibid_, p. 160. - -[Sidenote: _Explanation_] - - “From all this, added to many other examples of a similar kind, - related as happening between persons who had often been pointed - out to me in Arabia and Persia, I could no longer doubt the - existence in the East of an affection for male youths, of as pure - and honorable a kind as that which is felt in Europe for those - of the other sex ... and it would be as unjust to suppose that - this necessarily implied impurity of desire as to contend that - no one could admire a lovely countenance and a beautiful form in - the other sex, and still be inspired with sentiments of the most - pure and honorable nature towards the object of his admiration.” - _Ibid_, p. 163. - - “One powerful reason why this passion may exist in the East, - while it is quite unknown in the West, is probably the seclusion - of women in the former, and the freedom of access to them in the - latter.... Had they [the Asiatics] the unrestrained intercourse - which we enjoy with such superior beings as the virtuous and - accomplished females of our own country they would find nothing - in nature so deserving of their love as these.” _Ibid_, p. 165. - - - - -V. - -_The Renaissance and Modern Times_ - - - - -_The Renaissance and Modern Times_ - - -[Sidenote: _Montaigne and Stephen de la Boëtie_] - -With the Renaissance, and the impetus it gave at that time to the study -of Greek and Roman models, the exclusive domination of Christianity and -the Church was broken. A literature of friendship along classic lines -began to spring up. Montaigne (b. 1533) was saturated with classic -learning. His essays were doubtless largely formed upon the model of -Plutarch. His friendship with Stephen de la Boëtie was evidently of a -romantic and absorbing character. It is referred to in the following -passage by William Hazlitt; and the description of it occupies a large -part of Montaigne’s Essay on Friendship. - - “The most important event of his counsellor’s life at Bordeaux - was the friendship which he there formed with Stephen de la - Boëtie, an affection which makes a streak of light in modern - biography almost as beautiful as that left us by Lord Brook and - Sir Philip Sydney. Our essayist and his friend esteemed, before - they saw, each other. La Boëtie had written a little work[8] in - which Montaigne recognised sentiments congenial with his own, - and which indeed bespeak a soul formed in the mould of classic - times. Of Montaigne, la Boëtie had also heard accounts, which - made him eager to behold him, and at length they met at a large - entertainment given by one of the magistrates of Bordeaux. They - saw and loved, and were thenceforward all in all to each other. - The picture that Montaigne in his essays draws of this friendship - is in the highest degree beautiful and touching; nor does la - Boëtie’s idea of what is due to this sacred bond betwixt soul - and soul fall far short of the grand perception which filled the - exalted mind of his friend.... Montaigne married at the age of - 33, but, as he informs us, not of his own wish or choice. ‘Might - I have had my wish,’ says he, ‘I would not have married Wisdom - herself if she would have had me.’” _Life of Montaigne_, _by Wm. - Hazlitt_. - -[Sidenote: _Montaigne on Friendship_] - -The following is from Montaigne’s Essay, bk. 1, ch. xxvii:— - - “As to marriage, besides that it is a covenant, the _making_ - of which is only free, but the continuance in it forced and - compelled, having another dependence than that of our own free - will, and a bargain moreover commonly contracted to other - ends, there happen a thousand intricacies in it to unravel, - enough to break the thread, and to divert the current, of a - lively affection: whereas friendship has no manner of business - or traffic with anything but itself.... For the rest, what - we commonly call friends and friendships are nothing but an - acquaintance and connection, contracted either by accident or - upon some design, by means of which there happens some little - intercourse betwixt our souls: but, in the friendship I speak - of, they mingle and melt into one piece, with so universal a - mixture that there is left no more sign of the seam by which they - were first conjoined. If any one should importune me to give a - reason why I loved him [Stephen de la Boëtie] I feel it could no - otherwise be expressed than by making answer, ‘Because it was - he; because it was I.’ There is, beyond what I am able to say, - I know not what inexplicable and inevitable power that brought - on this union. We sought one another long before we met, and - from the characters we heard of one another, which wrought more - upon our affections than in reason mere reports should do, and, - as I think, by some secret appointment of heaven; we embraced - each other in our names; and at our first meeting, which was - accidentally at a great city entertainment, we found ourselves - so mutually pleased with one another—we became at once mutually - so endeared—that thenceforward nothing was so near to us as one - another.... - - “Common friendships will admit of division, one may love the - beauty of this, the good humour of that person, the liberality - of a third, the paternal affection of a fourth, the fraternal - love of a fifth, and so on. But this friendship that possesses - the whole soul, and there rules and sways with an absolute - sovereignty, can admit of no rival.... In good earnest, if I - compare all the rest of my life with the four years I had the - happiness to enjoy the sweet society of this excellent man, ’tis - nothing but smoke, but an obscure and tedious night. From the day - that I lost him I have only led a sorrowful and languishing life; - and the very pleasures that present themselves to me, instead of - administering anything of consolation, double my affliction for - his loss. We were halves throughout, and to that degree that, - methinks, by outliving him I defraud him of his part.” - -[Sidenote: _Sidney, Greville and Dyer_] - -Philip Sidney, born 1554, was remarkable for his strong personal -attachments. Chief among his allies were his school-mate and distant -relative, Fulke Greville (born in the same year as himself), and his -college friend Edward Dyer (also about his own age). He wrote youthful -verses to both of them. The following, according to the fashion of the -age, are in the form of an invocation to the pastoral god Pan:— - - “Only for my two loves’ sake, - In whose love I pleasure take; - Only two do me delight - With their ever-pleasing sight; - Of all men to thee retaining - Grant me with these two remaining.” - -[Sidenote: _Philip Sidney and Hubert Languet_] - -An interesting friendship existed also between Sidney and the well-known -French Protestant, Hubert Languet—many years his senior—whose -conversation and correspondence helped much in the formation of Sidney’s -character. These two had shared together the perils of the massacre of -S. Bartholomew, and had both escaped from France across the Rhine to -Germany, where they lived in close intimacy at Frankfort for a length of -time; and after this a warm friendship and steady correspondence—varied -by occasional meetings—continued between the two until Languet’s death. -Languet had been Professor of Civil Law at Padua, and from 1550 forwards -was recognised as one of the leading political agents of the Protestant -Powers. - - “The elder man immediately discerned in Sidney a youth of no - common quality, and the attachment he conceived for him savoured - of romance. We possess a long series of Latin letters from - Languet to his friend, which breathe the tenderest spirit of - affection, mingled with wise counsel and ever watchful thought - for the young man’s higher interests.... There must have been - something inexplicably attractive in his [Sidney’s] person and - his genius at this time; for the tone of Languet’s correspondence - can only be matched by that of Shakespeare in the sonnets written - for his unknown friend.” _Sir Philip Sidney_, _English Men of - Letters Series_, pp. 27, 28. - -Of this relation Fox Bourne says:— - - “No love-oppressed youth can write with more earnest passion and - more fond solicitude, or can be troubled with more frequent fears - and more causeless jealousies, than Languet, at this time 55 - years old, shows in his letters to Sidney, now 19.” - -[Sidenote: _Giordano Bruno_] - -It may be appropriate here to introduce two or three sonnets from Michel -Angelo (b. 1475). Michel Angelo, one of the greatest, perhaps the -greatest, artist of the Italian Renaissance, was deeply imbued with the -Greek spirit. His conception of Love was close along the line of Plato’s. -For him the body was the symbol, the expression, the dwelling place of -some divine beauty. The body may be loved, but it should only be loved -_as_ a symbol, not for itself. Diotima in the _Symposium_ had said that -in our mortal loves we first come to recognise (dimly) the divine form of -beauty which is Eternal. Maximus Tyrius (Dissert. xxvi. 8) commenting on -this, confirms it, saying that nowhere else but in the human form, “the -loveliest and most intelligent of bodily creatures,” does the light of -divine beauty shine so clear. Michel Angelo carried on the conception, -gave it noble expression, and held to it firmly in the midst of a society -which was certainly willing enough to love the body (or try to love it) -merely for its own sake. And Giordano Bruno (b. 1550) at a later date -wrote as follows:— - - “All the loves—if they be heroic and not purely animal, or what - is called natural, and slaves to generation as instruments in - some way of nature—have for object the divinity, and tend towards - divine beauty, which first is communicated to, and shines in, - souls, and from them or rather through them is communicated to - bodies; whence it is that well-ordered affection loves the body - or corporeal beauty, insomuch as it is an indication of beauty - of spirit.” _Gli Eroici Furori_ (dial. iii. 13), _trans. L. - Williams_. - -[Sidenote: _Michel Angelo’s Sonnets_] - -The labours of Von Scheffler and others have now pretty conclusively -established that the love-poems of Michel Angelo were for the most part -written to male friends—though this fact was disguised by the pious -frauds of his nephew, who edited them in the first instance. Following -are three of his sonnets, translated by J. A. Symonds. It will be seen -that the last line of the first contains a play on the name of his -friend:— - - _To Tommaso de’ Cavalieri:_ - - A CHE PIU DEBB’IO. - - “Why should I seek to ease intense desire - With still more tears and windy words of grief, - When heaven, or late or soon, sends no relief - To souls whom love hath robed around with fire. - - Why need my aching heart to death aspire, - When all must die? Nay death beyond belief - Unto these eyes would be both sweet and brief, - Since in my sum of woes all joys expire! - - Therefore because I cannot shun the blow - I rather seek, say who must rule my breast, - Gliding between her gladness and her woe? - If only chains and bands can make me blest, - No marvel if alone and bare I go - An armèd Knight’s captive and slave confessed.” - - NON VIDER GLI OCCHI MIEI. - - “No mortal thing enthralled these longing eyes - When perfect peace in thy fair face I found; - But far within, where all is holy ground, - My soul felt Love, her comrade of the skies: - For she was born with God in Paradise; - Nor all the shows of beauty shed around - This fair false world her wings to earth have bound; - Unto the Love of Loves aloft she flies. - - Nay, things that suffer death quench not the fire - Of deathless spirits; nor eternity - Serves sordid Time, that withers all things rare. - Not love but lawless impulse is desire: - That slays the soul; our love makes still more fair - Our friends on earth, fairer in death on high.” - - VEGGIO NEL TUO BEL VISO. - - “From thy fair face I learn, O my loved lord, - That which no mortal tongue can rightly say; - The soul imprisoned in her house of clay, - Holpen by thee to God hath often soared: - And tho’ the vulgar, vain, malignant horde - Attribute what their grosser wills obey, - Yet shall this fervent homage that I pay, - This love, this faith, pure joys for us afford. - Lo, all the lovely things we find on earth, - Resemble for the soul that rightly sees, - That source of bliss divine which gave us birth: - Nor have we first fruits or remembrances - Of heaven elsewhere. Thus, loving loyally, - I rise to God and make death sweet by thee.” - -[Sidenote: _Richard Barnfield_] - -Richard Barnfield, one of the Elizabethan singers (b. 1574) wrote a -long poem, dedicated to “The Ladie Penelope Rich” and entitled “The -Affectionate Shepheard,” which he describes as “an imitation of Virgil in -the 2nd Eclogue, of Alexis.” I quote the first two stanzas:— - - I. - - “Scarce had the morning starre hid from the light - Heaven’s crimson Canopie with stars bespangled, - But I began to rue th’ unhappy sight - Of that fair boy that had my heart intangled; - Cursing the Time, the Place, the sense, the sin; - I came, I saw, I view’d, I slippèd in. - - II. - - If it be sin to love a sweet-fac’d Boy, - (Whose amber locks trust up in golden tramels - Dangle adown his lovely cheekes with joye - When pearle and flowers his faire haire enamels) - If it be sin to love a lovely Lad, - Oh then sinne I, for whom my soule is sad.” - -[Sidenote: _Barnfield’s Sonnets_] - -These stanzas, and the following three sonnets (also by Barnfield) from a -series addressed to a youth, give a fair sample of a considerable class -of Elizabethan verses, in which classic conceits were mingled with a -certain amount of real feeling:— - - SONNET IV. - - “Two stars there are in one fair firmament - (Of some intitled Ganymede’s sweet face) - Which other stars in brightness do disgrace, - As much as Po in cleanness passeth Trent. - Nor are they common-natur’d stars; for why, - These stars when other shine vaile their pure light, - And when all other vanish out of sight - They add a glory to the world’s great eie: - By these two stars my life is only led, - In them I place my joy, in them my pleasure, - Love’s piercing darts and Nature’s precious treasure, - With their sweet food my fainting soul is fed: - Then when my sunne is absent from my sight - How can it chuse (with me) but be darke night?” - - SONNET XVIII. - - “Not Megabetes, nor Cleonymus - (Of whom great Plutarch makes such mention, - Praysing their faire with rare invention), - As Ganymede were halfe so beauteous. - They onely pleased the eies of two great kings, - But all the world at my love stands amazed, - Nor one that on his angel’s face hath gazed, - But (ravisht with delight) him presents bring: - - Some weaning lambs, and some a suckling kyd, - Some nuts, and fil-beards, others peares and plums; - Another with a milk-white heyfar comes; - As lately Ægon’s man (Damœtas) did; - But neither he nor all the Nymphs beside, - Can win my Ganymede with them t’ abide.” - - SONNET XIX. - - “Ah no; nor I my selfe: tho’ my pure love - (Sweete Ganymede) to thee hath still been pure, - And ev’n till my last gaspe shall aie endure, - Could ever thy obdurate beuty move: - Then cease, oh goddesse sonne (for sure thou art - A Goddesse sonne that can resist desire), - Cease thy hard heart, and entertain love’s fire - Within thy sacred breast: by Nature’s art. - - And as I love thee more than any Creature - (Love thee, because thy beautie is divine, - Love thee, because my selfe, my soule, is thine: - Wholie devoted to thy lovely feature), - Even so of all the vowels, I and U - Are dearest unto me, as doth ensue.” - -[Sidenote: _Francis Bacon on Friendship_] - -Francis Bacon’s essay _Of friendship_ is known to everybody. -Notwithstanding the somewhat cold and pragmatic style and genius of the -author, the subject seems to inspire him with a certain enthusiasm; and -some good things are said. - - “But we may go farther and affirm most truly that it is a mere - and miserable solitude to want true friends, without which - the world is but a wilderness; and even in this scene also of - solitude, whosoever in the frame of his nature and affections - is unfit for friendship, he taketh it of the beast, and not - from humanity. A principal fruit of friendship is the ease and - discharge of the fulness of the heart, which passions of all - kinds do cause and induce. We know diseases of stoppings and - suffocations are the most dangerous in the body; and it is not - much otherwise in the mind: you may take sarza to open the liver, - steel to open the spleen, flower of sulphur for the lungs, - castoreum for the brain; but no receipt openeth the heart but a - true friend, to whom you may impart griefs, joys, fears, hopes, - suspicions, counsels, and whatsoever lieth upon the heart to - oppress it, in a kind of civil shrift or confession.... - - “Certainly if a man would give it a hard phrase, those that - want friends to open themselves unto, are cannibals of their - own hearts; but one thing is most admirable (wherewith I will - conclude this first fruit of friendship) which is, that this - communicating of a man’s self to his friend worketh two contrary - effects, for it redoubleth joys, and cutteth griefs in halfs; - 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 - friend, but he grieveth the less.” Essay 27, _Of friendship_. - -[Sidenote: _Shakespeare’s Sonnets_] - -Shakespeare’s sonnets have been much discussed, and surprise and even -doubt have been expressed as to their having been addressed (the first -126 of them) to a man friend; but no one who reads them with open mind -can well doubt this conclusion; nor be surprised at it, who knows -anything of Elizabethan life and literature. “Were it not for the fact,” -says F. T. Furnivall, “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 autobiographic 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.” - - SONNET XVIII. - - “Shall I compare thee to a summer’s day? - Thou art more lovely and more temperate: - Rough winds do shake the darling buds of May, - And summer’s lease hath all too short a date. - Some time too hot the eye of heaven shines, - And often is his gold complexion dimmed; - And every fair from fair sometime declines, - By chance, or nature’s changing course, untrimmed; - But thy eternal summer shall not fade, - Nor lose possession of that fair thou owest; - Nor shall death brag thou wander’st in his shade, - When in eternal lines to time thou growest. - So long as men can breathe, or eyes can see, - So long lives this, and this gives life to thee.” - - SONNET XX. - - “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; - And for a woman wert thou first created; - Till Nature, as she wrought thee, fell a-doting, - And by addition me of thee defeated, - By adding one thing to my purpose nothing. - But since she pricked thee out for women’s pleasure, - Mine be thy love, and thy love’s use their treasure.” - - SONNET CIV. - - “To me, fair friend, you never can be old, - For as you were when first your eye I ey’d, - Such seems your beauty still. Three winters cold - Have from the forest shook three summers’ pride; - Three beauteous springs to yellow autumn turned - In process of the seasons I have seen; - Three April perfumes in three hot Junes burned, - Since first I saw you fresh, which yet are green. - - Ah! yet doth beauty, like a dial hand, - Steal from his figure, and no pace perceived; - So your sweet hue, which methinks still doth stand, - Hath motion, and mine eye may be deceived; - For fear of which, hear this, thou age unbred, - Ere you were born was beauty’s summer dead.” - - SONNET CVIII. - - “What’s in the brain that ink may character, - Which hath not figur’d to thee my true spirit? - What’s new to speak, what new to register, - That may express my love, or thy dear merit? - Nothing, sweet boy; but yet, like prayers divine, - I must each day say o’er the very same, - Counting no old thing old, thou mine, I thine, - Even as when first I hallow’d thy fair name. - - So that eternal love, in love’s fresh case, - Weighs not the dust and injury of age; - Nor gives to necessary wrinkles place, - But makes antiquity for aye his page; - Finding the first conceit of love there bred, - Where time and outward form would show it dead.” - -[Sidenote: _Merchant of Venice_] - -That Shakespeare, when the drama needed it, could fully and warmly enter -into the devotion which one man may feel for another, as well as into -the tragedy which such devotion may entail, is shown in his _Merchant -of Venice_ by the figure of Antonio, over whom from the first line of -the play (“In sooth I know not why I am so sad”) there hangs a shadow of -destiny. The following lines are from Act iv. sc. 1:— - - _Antonio_: “Commend me to your honorable wife; - Tell her the process of Antonio’s end; - Say how I loved you, speak me fair in death; - And when the tale is told, bid her be judge, - Whether Bassanio had not once a love. - Repent not you that you shall lose your friend, - And he repents not that he pays your debt; - For, if the Jew do cut but deep enough, - I’ll pay it instantly with all my heart. - - _Bassanio_: Antonio, I am married to a wife, - Who is as dear to me as life itself; - But life itself, my wife, and all the world, - Are not with me esteem’d above thy life: - I would lose all, ay, sacrifice them all, - Here to this devil, to deliver you.” - -[Sidenote: _Henry the Fifth_] - -We may also, in this connection, quote his _Henry the Fifth_ (act iv. -scene 6) for the deaths of the Duke of York and the Earl of Suffolk at -the battle of Agincourt. Exeter, addressing Henry, says:— - - “Suffolk first died; and York, all haggled over, - Comes to him, where in gore he lay insteep’d, - And takes him by the beard, kisses the gashes, - That bloodily did yawn upon his face; - He cries aloud,—‘Tarry, dear cousin Suffolk! - My soul shall thine keep company to heaven: - Tarry, sweet soul, for mine; then fly abreast, - As in this glorious and well-foughten field - We kept together in our chivalry!’ - Upon these words I came and cheered him up: - He smiled me in the face, raught me his hand, - And, with a feeble gripe, says, ‘Dear my Lord, - Commend my service to my sovereign.’ - So did he turn, and over Suffolk’s neck - He threw his wounded arm, and kissed his lips; - And so, espoused to death, with blood he seal’d - A testament of noble-ending love.” - -[Sidenote: _Sir Thomas Browne_] - -Shakespeare, with his generous many-sided nature was, as the Sonnets -seem to show, and as we should expect, capable of friendship, passionate -friendship, towards both men and women. Perhaps this marks the highest -reach of temperament. That there are cases in which devotion to a -man-friend altogether replaces the love of the opposite sex is curiously -shown by the following extract from Sir Thomas Browne:— - - “I never yet cast a true affection on a woman; but I have loved - my friend as I do virtue, my soul, my God.... I love my friend - before myself, and yet methinks I do not love him enough: some - few months hence my multiplied affection will make me believe I - have not loved him at all. When I am from him, I am dead till I - be with him; when I am with him, I am not satisfied, but would - be still nearer him.... This noble affection falls not on vulgar - and common constitutions, but on such as are marked for virtue: - he that can love his friend with this noble ardour, will in a - competent degree affect all.” _Sir Thomas Browne_, _Religio - Medici_, 1642. - -[Sidenote: _William Penn_] - -William Penn (b. 1644) the founder of Pennsylvania, and of Philadelphia, -“The city of brotherly love” was a great believer in friendship. He says -in his _Fruits of Solitude_:— - - “A true friend unbosoms freely, advises justly, assists readily, - adventures boldly, takes all patiently, defends courageously, and - continues a friend unchangeably.... In short, choose a friend as - thou dost a wife, till death separate you.... Death cannot kill - what never dies. Nor can spirits ever be divided that love and - live in the same Divine Principle; the Root and Record of their - friendship.... This is the comfort of friends, that though they - may be said to die, yet their friendship and society are, in the - best sense, ever present, because immortal.” - -[Sidenote: _William of Orange_] - -It may be worth while here to insert two passages from Macaulay’s History -of England. The first deals with the remarkable intimacy between the -Young Prince William of Orange and “a gentleman of his household” named -Bentinck. William’s escape from a malignant attack of small-pox - - “was attributed partly to his own singular equanimity, and partly - to the intrepid and indefatigable, friendship of Bentinck. From - the hands of Bentinck alone William took food and medicine—by - Bentinck alone William was lifted from his bed and laid down - in it. ‘Whether Bentinck slept or not while I was ill,’ said - William to Temple with great tenderness, ‘I know not. But this I - know, that through sixteen days and nights, I never once called - for anything but that Bentinck was instantly at my side.’ Before - the faithful servant had entirely performed his task, he had - himself caught the contagion.” (But he recovered.) _History of - England_, ch. vii. - -[Sidenote: _Princess Anne and Lady Churchill_] - -The second passage describes the devotion of the Princess Anne (daughter -of James II. and afterwards Queen Anne) to Lady Churchill—a devotion -which had considerable influence on the political situation. - - “It is a common observation that differences of taste, - understanding, and disposition are no impediments to friendship, - and that the closest intimacies often exist between minds, each - of which supplies what is wanting in the other. Lady Churchill - was loved and even worshipped by Anne. The princess could not - live apart from the object of her romantic fondness. She married, - and was a faithful and even an affectionate wife; but Prince - George, a dull man, whose chief pleasures were derived from his - dinner and his bottle, acquired over her no influence comparable - to that exercised by her female friend, and soon gave himself - up with stupid patience to the dominion of that vehement and - commanding spirit by which his wife was governed.” _History of - England_, ch. vii. - -[Sidenote: _Archbishop Potter_] - -That the tradition of Greek thought was not quite obliterated in England -by the Puritan movement is shown by the writings of Archbishop Potter, -who speaks with approval of friendship as followed among the Greeks, “not -only in private, but by the public allowance and encouragement of their -laws; for they thought there could be no means more effectual to excite -their youth to noble undertakings, nor any greater security to their -commonwealths, than this generous passion.” He then quotes Athenæus, -saying that “free commonwealths and all those states that consulted -the advancement of their own honour, seem to have been unanimous -in establishing laws to encourage and reward it.” _John Potter_, -_Antiquities of Greece_, 1698. - -[Sidenote: _Winckelmann’s Letters_] - -The 18th century however in England, with its leaning towards formalism, -was perhaps not favorable to the understanding of the Greek spirit. -At any rate there is not much to show in that direction. In Germany -the classical tradition in art was revived by Raphael Mengs, while -Winckelmann, the art critic, showed himself one of the best interpreters -of the Hellenic world that has ever lived. His letters too, to his -personal friends, breathe a spirit of the tenderest and most passionate -devotion: “Friendship,” he says, “without love is mere acquaintanceship.” -Winckelmann met, in 1762, in Rome, a young nobleman, Reinhold von Berg, -to whom he became deeply attached:— - - “Almost at first sight there sprang up, on Winckelmann’s side, - an attachment as romantic, emotional and passionate as love. - In a letter to his friend he said, ‘From the first moment an - indescribable attraction towards you, excited by something more - than form and feature, caused me to catch an echo of that harmony - which passes human understanding and which is the music of the - everlasting concord of things.... I was aware of the deep consent - of our spirits, the instant I saw you.’ And in a later letter: - ‘No name by which I might call you would be sweet enough or - sufficient for my love; all that I could say would be far too - feeble to give utterance to my heart and soul. Truly friendship - came from heaven and was not created by mere human impulses.... - My one friend, I love you more than any living thing, and time - nor chance nor age can ever lessen this love.” _Ludwig Frey_, - _Der Eros und die Kunst_, _Leipzig_, 1898, p. 211. - -[Sidenote: _Goethe on Winckelmann_] - -Goethe, that universal genius, has some excellent thoughts on this -subject; speaking of Winckelmann he says:— - - “The affinities of human beings in Antiquity give evidence of - an important distinction between ancient and modern times. The - relation to women, which among us has become so tender and full - of meaning, hardly aspired in those days beyond the limits of - vulgar necessity. The relation of parents to their children seems - in some respects to have been tenderer. More to them than all - other feelings was the friendship between persons of the male - sex (though female friends too, like Chloris and Thyia, were - inseparable, even in Hades). In these cases of union between two - youths, the passionate fulfilment of loving duties, the joys of - inseparableness, the devotion of one for the other, the unavoided - companionship in death, fill us with astonishment; indeed one - feels oneself ashamed when poets, historians, philosophers and - orators overwhelm us with legends, anecdotes, sentiments and - ideas, containing such meaning and feeling. Winckelmann felt - himself _born_ for a friendship of this kind—not only as capable - of it, but in the highest degree in need of it; he became - conscious of his true self only under the form of friendship.” - _Goethe on Winckelmann_. - -[Sidenote: _Poem by Goethe_] - -Some of Goethe’s poems further illustrate this subject. In the Saki Nameh -of his West-Oestlichen Divan he has followed the style of a certain class -of Persian love-songs. The following poem is from a Cupbearer to his -Master:— - - “In the market-place appearing - None thy Poet-fame dispute; - I too gladly hear thy singing, - I too hearken when thou’rt mute. - - Yet I love thee, when thou printest - Kisses not to be forgot, - Best of all, for words may perish, - But a kiss lives on in thought. - - Rhymes on rhymes fair meaning carry, - Thoughts to think bring deeper joy; - Sing to other folk, but tarry - Silent with thy serving-boy.” - -[Sidenote: _August von Platen_] - -Count August von Platen (born at Ansbach in Bavaria, 1796) was in respect -of style one of the most finished and perfect of German poets. His nature -(which was refined and self-controlled) led him from the first to form -the most romantic attachments with men. He freely and openly expressed -his feelings in his verses; of which a great number are practically -love-poems addressed to his friends. They include a series of twenty-six -sonnets to one of his friends, Karl Theodor German. Of these Raffalovich -says (_Uranisme_, Lyons, 1896, p. 351):— - - “These sonnets to Karl Theodor German are among the most - beautiful in German literature. Platen in the sonnet surpasses - all the German poets, including even Goethe. In them perfection - of form, and poignancy or wealth of emotion are illustrated to - perfection. The sentiment is similar to that of the sonnets of - Shakespeare (with their personal note), and the form that of the - Italian or French sonnet.” - -[Sidenote: _Platen’s Sonnets_] - -Platen, however, was unfortunate in his affairs of the heart, and there -is a refrain of suffering in his poems which comes out characteristically -in the following sonnet:— - - “Since pain is life and life is only pain, - Why he can feel what I have felt before, - Who seeing joy sees it again no more - The instant he attempts his joy to gain; - Who, caught as in a labyrinth unaware, - The outlet from it never more can find; - Whom love seems only for this end to bind— - In order to hand over to Despair; - - Who prays each dizzy lightning-flash to end him, - Each star to reel his thread of life away - With all the torments which his heart are rending; - And envies even the dead their pillow of clay, - Where Love no more their foolish brains can steal. - He who knows this, knows me, and what I feel.” - -[Sidenote: _On the Death of Pindar_] - -One of Platen’s sonnets deals with an incident, referred to in an earlier -page, namely, the death of the poet Pindar in the theatre, in the arms -of his young friend Theoxenos:— - - “Oh! when I die, would I might fade away - Like the pale stars, swiftly and silently, - Would that death’s messenger might come to me, - As once it came to Pindar—so they say. - Not that I would in Life, or in my Verse, - With him, the great Incomparable, compare; - Only his Death, my friend, I ask to share: - But let me now the gracious tale rehearse. - - Long at the play, hearing sweet Harmony, - He sat; and wearied out at last, had lain - His cheek upon his dear one’s comely knee; - Then when it died away—the choral strain— - He who thus cushioned him said: Wake and come! - But to the Gods above he had gone home.” - -[Sidenote: _Wagner and Ludwig II._] - -The correspondence of Richard Wagner discloses the existence of a very -warm friendship between him and Ludwig II., the young king of Bavaria. -Ludwig as a young man appears to have been a very charming personality, -good looking, engaging and sympathetic; everyone was fond of him. -Yet his tastes led him away from “society,” into retirement, and the -companionship of Nature and a few chosen friends—often of humble birth. -Already at the age of fifteen he had heard Lohengrin, and silently -vowed to know the composer. One of his first acts when he came to the -throne was to send for Wagner; and from the moment of their meeting a -personal intimacy sprang up between them, which in due course led to -the establishment of the theatre at Bayreuth, and to the liberation of -Wagner’s genius to the world. Though the young king at a later time lost -his reason—probably owing to his over-sensitive emotional nature—this -does not detract from the service that he rendered to Music by his -generous attachment. How Wagner viewed the matter may be gathered from -Wagner’s letters. - - “He, the king, loves me, and with the deep feeling and glow - of a first love; he perceives and knows everything about me, - and understands me as my own soul. He wants me to stay with - him always.... I am to be free and my own master, not his - music-conductor—only my very self and his friend.” _Letters to - Mme. Eliza Wille_, 4th May, 1864. - - “It is true that I have my young king who genuinely adores me. - You cannot form an idea of our relations. I recall one of the - dreams of my youth. I once dreamed that Shakespeare was alive: - that I really saw and spoke to him: I can never forget the - impression that dream made on me. Then I would have wished to see - Beethoven, though he was already dead. Something of the same kind - must pass in the mind of this lovable man when with me. He says - he can hardly believe that he really possesses me. None can read - without astonishment, without enchantment, the letters he writes - to me.” _Ibid_, 9th Sept., 1864. - - “I hope now for a long period to gain strength again by quiet - work. This is made possible for me by the love of an unimaginably - beautiful and thoughtful being: it seems that it _had_ to - be even so greatly gifted a man and one so destined for me, - as this young King of Bavaria. What he is to me no one can - imagine. My guardian! In his love I completely rest and fortify - myself towards the completion of my task.” _Letter to his - brother-in-law_, 10th Sept., 1865. - -[For letters from Ludwig to Wagner see Additions, infra p. 183.] - -[Sidenote: _Wagner on Greek Comradeship_] - -In these letters we see chiefly of course the passionate sentiments -of which Ludwig was capable; but that Wagner fully understood the -feeling and appreciated it may be gathered from various passages in his -published writings—such as the following, in which he seeks to show how -the devotion of comradeship became the chief formative influence of the -Spartan State:— - - “This beauteous naked man is the kernel of all Spartanhood; from - genuine delight in the beauty of the most perfect human body—that - of the male—arose that spirit of comradeship which pervades and - shapes the whole economy of the Spartan State. This love of man - to man, in its primitive purity, proclaims itself as the noblest - and least selfish utterance of man’s sense of beauty, for it - teaches man to sink and merge his entire self in the object of - his affection;” and again:—“The higher element of that love of - man to man consisted even in this: that it excluded the motive of - egoistic physicalism. Nevertheless it not only included a purely - spiritual bond of friendship, but this spiritual friendship - was the blossom and the crown of the physical friendship. The - latter sprang directly from delight in the beauty, aye in the - material bodily beauty of the beloved comrade; yet this delight - was no egoistic yearning, but a thorough stepping out of self - into unreserved sympathy with the comrade’s joy in himself; - involuntarily betrayed by his life-glad beauty-prompted bearing. - This love, which had its basis in the noblest pleasures of - both eye and soul—not like our modern postal correspondence of - sober friendship, half business-like, half sentimental—was the - Spartan’s only tutoress of youth, the never-ageing instructress - alike of boy and man, the ordainer of common feasts and valiant - enterprises; nay the inspiring helpmeet on the battlefield. For - this it was that knit the fellowship of love into battalions - of war, and fore-wrote the tactics of death-daring, in rescue - of the imperilled or vengeance for the slaughtered comrade, by - the infrangible law of the soul’s most natural necessity.” _The - Art-work of the Future_, _trans. by W. A. Ellis_. - -[Sidenote: _K. H. Ulrichs_] - -We may close this record of celebrated Germans with the name of K. H. -Ulrichs, a Hanoverian by birth who occupied for a long time an official -position in the revenue department at Vienna, and who became well known -about 1866 through his writings on the subject of friendship. He gives, -in his pamphlet _Memnon_, an account of the “story of his heart” in early -years. In an apparently quite natural way, and independently of outer -influences, his thoughts had from the very first been of friends of his -own sex. At the age of 14, the picture of a Greek hero or god, a statue, -seen in a book, woke in him the tenderest longings. - - “This picture (he says), put away from me, as it was, a hundred - times, came again a hundred times before the eyes of my soul. - But of course for the origin of my special temperament it is in - no way responsible. It only woke up what was already slumbering - there—a thing which might have been done equally well by - something else.” - -From that time forward the boy worshipped with a kind of romantic -devotion elder friends, young men in the prime of early manhood; -and later still his writings threw a flood of light on the “urning” -temperament—as he called it—of which he was himself so marked an example. - -[Sidenote: _Ulrichs’ Verses_] - -Some of Ulrichs’ verses are scattered among his prose writings:— - - _To his friend Eberhard._ - - “And so farewell! perchance on Earth - God’s finger—as ’twixt thee and me— - Will never make that wonder clear - Why thus It drew me unto thee.” - - _Memnon_, _Leipzig_, 1898, p. 104. - -And this:— - - “It was the day of our first meeting— - That happy day, in Davern’s grove— - I felt the Spring wind’s tender greeting, - And April touched my heart to love. - Thy hand in mine lay kindly mated; - Thy gaze held mine quite fascinated— - So gracious wast, and fair! - Thy glance my life-thread almost severed; - My heart for joy and gladness quivered, - Nigh more than it could bear. - - There in the grove at evening’s hour - The breeze thro’ budding twigs hath ranged, - And lips have learned to meet each other, - And kisses mute exchanged.” - - _Memnon_, p. 23. - -[Sidenote: _Byron’s Letters_] - -To return to England. With the beginning of the 19th century we find two -great poets, Byron and Shelley, both interested in and even writing in a -romantic strain on the subject in question. - -Byron’s attachment, when at Cambridge, to Eddleston the chorister, a -youth two years younger than himself, is well known. In a youthful letter -to Miss Pigot he, Byron, speaks of it in enthusiastic terms: - - “Trin. Coll., Camb., _July_ 5th, 1807. - - “I rejoice to hear you are interested in my protégé; he has - been my _almost constant_ associate since October, 1805, when - I entered Trinity College. His _voice_ first attracted my - attention, his _countenance_ fixed it, and his _manners_ attached - me to him for ever. He departs for a mercantile house in town in - October, and we shall probably not meet till the expiration of my - minority, when I shall leave to his decision either entering as - a partner through my interest or residing with me altogether. Of - course he would in his present frame of mind prefer the latter, - but he may alter his opinion previous to that period; however he - shall have his choice. I certainly love him more than any human - being, and neither time nor distance have had the least effect - on my (in general) changeable disposition. In short we shall - put Lady E. Butler and Miss Ponsonby to the blush, Pylades and - Orestes out of countenance, and want nothing but a catastrophe - like Nisus and Euryalus to give Jonathan and David the ‘go by.’ - He certainly is more attached to _me_ than even I am in return. - During the whole of my residence at Cambridge we met every day, - summer and winter, without passing _one_ tiresome moment, and - separated each time with increasing reluctance.” - -[Sidenote: _The Adieu_] - -Eddleston gave Byron a cornelian (brooch-pin) which Byron prized much, -and is said to have kept all his life. He probably refers to it, and to -the inequality of condition between him and Eddleston, in the following -stanza from his poem, _The Adieu_, written about this time:— - - “And thou, my friend, whose gentle love - Yet thrills my bosom’s chords, - How much thy friendship was above - Description’s power of words! - Still near my breast thy gift I wear - Which sparkled once with Feeling’s tear, - Of Love, the pure, the sacred gem; - Our souls were equal, and our lot - In that dear moment quite forgot; - Let pride alone condemn.” - -The Lady Eleanor Butler and Miss Sarah Ponsonby mentioned in the above -letter were at that time living at Llangollen, in Wales, and were known -as the “Ladies of Llangollen,” their romantic attachment to each other -having already become proverbial. When Miss Ponsonby was seventeen, and -Lady E. Butler some twenty years older, they had run away from their -respective and respectable homes in Ireland, and taking a cottage at -Llangollen lived there, inseparable companions, for the rest of their -lives. Letters and diaries of contemporary celebrities mention their -romantic devotion. (The Duke of Wellington was among their visitors.) -Lady Eleanor died in 1829, at the age of ninety; and Miss Ponsonby only -survived her “beloved one” (as she always called her) by two years. - -[Sidenote: _Byron’s Nisus and Euryalus_] - -As to the allusion to Nisus and Euryalus, Byron’s paraphrase of the -episode (from the 9th book of Virgil’s Æneid) serves to show his interest -in it:— - - “Nisus, the guardian of the portal, stood, - Eager to gild his arms with hostile blood; - Well-skilled in fight the quivering lance to wield, - Or pour his arrows thro’ the embattled field: - From Ida torn, he left his Sylvan cave, - And sought a foreign home, a distant grave. - To watch the movements of the Daunian host, - With him Euryalus sustains the post; - No lovelier mien adorn’d the ranks of Troy, - And beardless bloom yet graced the gallant boy; - Tho’ few the seasons of his youthful life, - As yet a novice in the martial strife, - ’Twas his, with beauty, valour’s gifts to share— - A soul heroic, as his form was fair. - These burn with one pure flame of generous love; - In peace, in war, united still they move; - Friendship and glory form their joint reward; - And now combined they hold their nightly guard.” - - [The two then carry out a daring raid on the enemy, in which - Euryalus is slain. Nisus, coming to his rescue is—after - performing prodigies of valor—slain too.] - - “Thus Nisus all his fond affection proved— - Dying, revenged the fate of him he loved; - Then on his bosom sought his wonted place, - And death was heavenly in his friend’s embrace! - Celestial pair! if aught my verse can claim, - Wafted on Time’s broad pinion, yours is fame! - Ages on ages shall your fate admire, - No future day shall see your names expire, - While stands the Capitol, immortal dome! - And vanquished millions hail their empress, Rome!” - -[Sidenote: _T. Moore on Byron_] - -Byron’s friendships, in fact, with young men were so marked that Moore in -his _Life and Letters of Lord Byron_ seems to have felt it necessary to -mention and, to some extent, to explain them:— - - “During his stay in Greece (in 1810) we find him forming one - of those extraordinary friendships—if attachment to persons so - inferior to himself can be called by that name—of which I have - already mentioned two or three instances in his younger days, - and in which the pride of being a protector and the pleasure - of exciting gratitude seem to have contributed to his mind the - chief, pervading charm. The person whom he now adopted in this - manner, and from similar feelings to those which had inspired his - early attachments to the cottage boy near Newstead and the young - chorister at Cambridge, was a Greek youth, named Nicolo Giraud, - the son, I believe, of a widow lady in whose house the artist - Lusieri lodged. In this young man he seems to have taken the most - lively and even brotherly interest.” - -[Sidenote: _Shelley on Friendship_] - -Shelley, in his fragmentary _Essay on Friendship_—stated by his friend -Hogg to have been written “not long before his death”—says:— - - “I remember forming an attachment of this kind at school. I - cannot recall to my memory the precise epoch at which this took - place; but I imagine it must have been at the age of eleven or - twelve. The object of these sentiments was a boy about my own - age, of a character eminently generous, brave and gentle, and - the elements of human feeling seemed to have been, from his - birth, genially compounded within him. There was a delicacy - and a simplicity in his manners, inexpressibly attractive. It - has never been my fortune to meet with him since my schoolboy - days; but either I confound my present recollections with the - delusions of past feelings, or he is now a source of honour and - utility to everyone around him. The tones of his voice were so - soft and winning, that every word pierced into my heart; and - their pathos was so deep that in listening to him the tears have - involuntarily gushed from my eyes. Such was the being for whom I - first experienced the sacred sentiments of friendship.” - -It may be noted that Hogg takes the reference as to himself! - -[Sidenote: _Leigh Hunt on School-life_] - -With this passage we may compare the following from Leigh Hunt:— - - “If I had reaped no other benefit from Christ Hospital, the - school would be ever dear to me from the recollection of the - friendships I formed in it, and of the first heavenly taste it - gave me of that most spiritual of the affections.... If ever - I tasted a disembodied transport on earth, it was in those - friendships which I entertained at school, before I dreamt of - any maturer feeling. I shall never forget the impression it made - on me. I loved my friend for his gentleness, his candour, his - truth, his good repute, his freedom even from my own livelier - manner, his calm and reasonable kindness. It was not any - particular talent that attracted me to him, or anything striking - whatsoever. I should say, in one word, it was his goodness. I - doubt whether he ever had a conception of a tithe of the regard - and respect I entertained for him; and I smile to think of the - perplexity (though he never showed it) which he probably felt - sometimes at my enthusiastic expressions; for I thought him a - kind of angel. It is no exaggeration to say, that, take away the - unspiritual part of it—the genius and the knowledge—and there is - no height of conceit indulged in by the most romantic character - in Shakespeare, which surpassed what I felt towards the merits - I ascribed to him, and the delight which I took in his society. - With the other boys I played antics, and rioted in fantastic - jests; but in his society, or whenever I thought of him, I fell - into a kind of Sabbath state of bliss; and I am sure I could have - died for him. - - “I experienced this delightful affection towards three successive - schoolfellows, till two of them had for some time gone out into - the world and forgotten me; but it grew less with each, and in - more than one instance became rivalled by a new set of emotions, - especially in regard to the last, for I fell in love with his - sister—at least, I thought so. But on the occurrence of her - death, not long after, I was startled at finding myself assume - an air of greater sorrow than I felt, and at being willing to - be relieved by the sight of the first pretty face that turned - towards me.... My friend, who died himself not long after his - quitting the University, was of a German family in the service of - the court, very refined and musical.” _Autobiography of Leigh - Hunt_, _Smith and Elder_, 1870, p. 75. - -[Sidenote: _Lord Beaconsfield’s “Coningsby”_] - -On this subject of boy-friendships and their intensity Lord Beaconsfield -has, in _Coningsby_, a quite romantic passage, which notwithstanding -its sentimental setting may be worth quoting; because, after all, it -signalises an often-forgotten or unconsidered aspect of school-life:— - - “At school, friendship is a passion. It entrances the being; - it tears the soul. All loves of after-life can never bring its - rapture, or its wretchedness; no bliss so absorbing, no pangs of - jealousy or despair so crushing and so keen! What tenderness and - what devotion; what illimitable confidence, infinite revelations - of inmost thoughts; what ecstatic present and romantic future; - what bitter estrangements and what melting reconciliations; - what scenes of wild recrimination, agitating explanations, - passionate correspondence; what insane sensitiveness, and what - frantic sensibility; what earthquakes of the heart and whirlwinds - of the soul are confined in that simple phrase, a schoolboy’s - friendship!” - -[Sidenote: _Tennyson’s “In Memoriam”_] - -Alfred Tennyson, in his great poem _In Memoriam_, published about the -middle of the 19th century, gives superb expression to his love for his -lost friend, Arthur Hallam. Reserved, dignified, in sustained meditation -and tender sentiment, yet half revealing here and there a more passionate -feeling; expressing in simplest words the most difficult and elusive -thoughts (_e.g._, Cantos 128 and 129), as well as the most intimate and -sacred moods of the soul; it is indeed a great work of art. Naturally, -being such, it was roundly abused by the critics on its first appearance. -The _Times_ solemnly rebuked its language as unfitted for any but amatory -tenderness, and because young Hallam was a barrister spent much wit upon -the poet’s “Amaryllis of the Chancery bar.” Tennyson himself, speaking of -_In Memoriam_, mentioned (see _Memoir_ by his son, p. 800) “the number of -shameful letters of abuse he had received about it!” - - CANTO XIII. - - “Tears of the widower, when he sees, - A late-lost form that sleep reveals, - And moves his doubtful arms, and feels - Her place is empty, fall like these; - - Which weep a loss for ever new, - A void where heart on heart reposed; - And, where warm hands have prest and closed, - Silence, till I be silent too. - - Which weep the comrade of my choice, - An awful thought, a life removed, - The human-hearted man I loved, - A spirit, not a breathing voice. - - Come Time, and teach me, many years, - I do not suffer in a dream; - For now so strange do these things seem, - Mine eyes have leisure for their tears; - - My fancies time to rise on wing, - And glance about the approaching sails, - As tho’ they brought but merchant’s bales, - And not the burden that they bring.” - - CANTO XVIII. - - “’Tis well, ’tis something, we may stand - Where he in English earth is laid, - And from his ashes may be made - The violet of his native land. - - ’Tis little; but it looks in truth - As if the quiet bones were blest - Among familiar names to rest - And in the places of his youth. - - Come then, pure hands, and bear the head - That sleeps, or wears the mask of sleep, - And come, whatever loves to weep, - And hear the ritual of the dead. - - Ah yet, ev’n yet, if this might be, - I, falling on his faithful heart, - Would breathing thro’ his lips impart - The life that almost dies in me: - - That dies not, but endures with pain, - And slowly forms the firmer mind, - Treasuring the look it cannot find, - The words that are not heard again.” - - CANTO LIX. - - “If, in thy second state sublime, - Thy ransom’d reason change replies - With all the circle of the wise, - The perfect flower of human time; - - And if thou cast thine eyes below, - How dimly character’d and slight, - How dwarf’d a growth of cold and night, - How blanch’d with darkness must I grow! - - Yet turn thee to the doubtful shore, - Where thy first form was made a man; - I loved thee, Spirit, and love, nor can - The soul of Shakspeare love thee more.” - - CANTO CXXVII. - - “Dear friend, far off, my lost desire, - So far, so near, in woe or weal; - O loved the most when most I feel - There is a lower and a higher; - - 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.” - - CANTO CXXVIII. - - “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 tho’ 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; - Tho’ 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 tho’ I die.” - -[Sidenote: _Browning’s “May and Death”_] - -Following is a little poem by Robert Browning entitled _May and Death_, -which may well be placed near the stanzas of _In Memoriam_:— - - “I wish that when you died last May, - Charles, there had died along with you - Three parts of Spring’s delightful things; - Ay, and for me the fourth part too. - - A foolish thought, and worse, perhaps! - There must be many a pair of friends - Who arm-in-arm deserve the warm - Moon-births and the long evening-ends. - - So, for their sake, be May still May! - Let their new time, as mine of old, - Do all it did for me; I bid - Sweet sights and sounds throng manifold. - - Only one little sight, one plant - Woods have in May, that starts up green - Save a sole streak which, so to speak, - Is Spring’s blood, spilt its leaves between— - - That, they might spare; a certain wood - Might miss the plant; their loss were small; - But I—whene’er the leaf grows there— - It’s drop comes from my heart, that’s all.” - -[Sidenote: _Ralph Waldo Emerson_] - -Between Browning and Whitman we may insert a few lines from R. W. -Emerson:— - - “The only way to have a friend is to be one.... In the last - analysis love is only the reflection of a man’s own worthiness - from other men. Men have sometimes exchanged names with their - friends, as if they would signify that in their friend each loved - his own soul. - - “The higher the style we demand of friendship, of course the less - easy to establish it with flesh and blood.... Friends, such as we - desire, are dreams and fables. But a sublime hope cheers ever the - faithful heart, that elsewhere, in other regions of the universal - power, souls are now acting, enduring, and daring, which can love - us, and which we can love.” _Essay on Friendship._ - -[Sidenote: _Henry D. Thoreau_] - -These also from Henry D. Thoreau:— - - “No word is oftener on the lips of men than Friendship, and - indeed no thought is more familiar to their aspirations. All men - are dreaming of it, and its drama, which is always a tragedy, is - enacted daily. It is the secret of the universe. You may thread - the town, you may wander the country, and none shall ever speak - of it, yet thought is everywhere busy about it, and the idea of - what is possible in this respect affects our behaviour towards - all new men and women, and a great many old ones. Nevertheless - I can remember only two or three essays on this subject in all - literature.... To say that a man is your friend, means commonly - no more than this, that he is not your enemy. Most contemplate - only what would be the accidental and trifling advantages of - friendship, as that the friend can assist in time of need, by his - substance, or his influence, or his counsel; but he who foresees - such advantages in this relation proves himself blind to its - real advantage, or indeed wholly inexperienced in the relation - itself.... What is commonly called Friendship is only a little - more honour among rogues. But sometimes we are said to _love_ - another, that is, to stand in a true relation to him, so that we - give the best to, and receive the best from, him. Between whom - there is hearty truth there is love; and in proportion to our - truthfulness and confidence in one another our lives are divine - and miraculous, and answer to our ideal. There are passages of - affection in our intercourse with mortal men and women, such as - no prophecy had taught us to expect, which transcend our earthly - life, and anticipate heaven for us.” _From On the Concord River._ - -[Sidenote: _Walt Whitman_] - -I conclude this collection with a few quotations from Whitman, for whom -“the love of comrades” perhaps stands as the most intimate part of his -message to the world—“Here the frailest leaves of me and yet my strongest -lasting.” Whitman, by his great power, originality and initiative, -as well as by his deep insight and wide vision, is in many ways the -inaugurator of a new era to mankind; and it is especially interesting to -find that this idea of comradeship, and of its establishment as a _social -institution_, plays so important a part with him. We have seen that in -the Greek age, and more or less generally in the ancient and pagan world, -comradeship was an institution; we have seen that in Christian and modern -times, though existent, it was socially denied and ignored, and indeed -to a great extent fell under a kind of ban; and now Whitman’s attitude -towards it suggests to us that it really is destined to pass into its -third stage, to arise again, and become a recognised factor of modern -life, and even in a more extended and perfect form than at first.[9] - - “It is to the development, identification, and general prevalence - of that fervid comradeship (the adhesive love, at least rivaling - the amative love hitherto possessing imaginative literature, if - not going beyond it), that I look for the counterbalance and - offset of our materialistic and vulgar American Democracy, and - for the spiritualisation thereof. Many will say it is a dream, - and will not follow my inferences; but I confidently expect - a time when there will be seen, running like a half-hid warp - through all the myriad audible and visible worldly interests - of America, threads of manly friendship, fond and loving, pure - and sweet, strong and lifelong, carried to degrees hitherto - unknown—not only giving tone to individual character, and making - it unprecedently emotional, muscular, heroic, and refined, but - having deepest relations to general politics. I say Democracy - infers such loving comradeship, as its most inevitable twin or - counterpart, without which it will be incomplete, in vain, and - incapable of perpetuating itself.” _Democratic Vistas, note._ - -[Sidenote: _“Leaves of Grass”_] - -The three following poems are taken from _Leaves of Grass_:— - - “Recorders ages hence, - Come, I will take you down underneath this impassive exterior, I will - tell you what to say of me, - Publish my name and hang up my picture as that of the tenderest lover, - The friend the lover’s portrait, of whom his friend his lover was - fondest, - Who was not proud of his songs, but of the measureless ocean of love - within him, and freely pour’d it forth, - Who often walk’d lonesome walks thinking of his dear friends, his - lovers, - Who pensive away from one he lov’d often lay sleepless and dissatisfied - at night, - Who knew too well the sick, sick dread lest the one he lov’d might - secretly be indifferent to him, - Whose happiest days were far away through fields, in woods, on hills, - he and another wandering hand in hand, they twain apart from other - men, - Who oft as he saunter’d the streets curv’d with his arm the shoulder - of his friend, while the arm of his friend rested upon him also.” - - _Leaves of Grass_, 1891-2 edn., p. 102. - - “When I heard at the close of the day how my name had been receiv’d with - plaudits in the capital, still it was not a happy night for me that - follow’d, - And else when I carous’d, or when my plans were accomplish’d, still I - was not happy, - But the day when I rose at dawn from the bed of perfect health, - refresh’d, singing, inhaling the ripe breath of autumn, - When I saw the full moon in the west grow pale and disappear in the - morning light, - When I wander’d alone over the beach, and undressing bathed, laughing - with the cool waters, and saw the sun rise, - And when I thought how my dear friend my lover was on his way coming, - O then I was happy, - O then each breath tasted sweeter, and all that day my food nourish’d - me more, and the beautiful day pass’d well, - And the next came with equal joy, and with the next at evening came my - friend, - And that night while all was still I heard the waters roll slowly - continuously up the shores, - I heard the hissing rustle of the liquid and sands as directed to me - whispering to congratulate me, - For the one I love most lay sleeping by me under the same cover in the - cool night, - In the stillness in the autumn moonbeams his face was inclined toward me, - And his arm lay lightly around my breast—and that night I was happy.” - - _Ibid_, p. 103. - - “I hear it was charged against me that I sought to destroy institutions, - But really I am neither for nor against institutions, - (What indeed have I in common with them? or what with the destruction of - them?) - Only I will establish in the Mannahatta and in every city of these States - inland and seaboard, - And in the fields and woods, and above every keel little or large that - dents the water, - Without edifices or rules or trustees or any argument, - The institution of the dear love of comrades.” - - _Ibid_, p. 107. - - - - -_Additions_ - -[1906] - - -_Greek Times_ - -[Sidenote: _Aristotle_] - -Aristotle (Ethics bk. viii.) says: - - “Friendship is a thing most necessary to life, since without - friends no one would choose to live, though possessed of all - other advantages.”... “Since then his own life is, to a good man, - a thing naturally sweet and ultimately desirable, for a similar - reason is the life of his friend agreeable to him, and delightful - merely on its own account, and without reference to any object - beyond it; and to live without friends is to be destitute of - a good, unconditioned, absolute, and in itself desirable; and - therefore to be deprived of one of the most solid and most - substantial of all enjoyments.” - - “Being asked ‘What is Friendship?’ Aristotle replied ‘One soul in - two bodies.’” _Diog. Laertius._ - -[Sidenote: _Epaminondas and Pelopidas_] - -Epaminondas and Pelopidas, the Theban statesmen and generals, were -celebrated for their devotion to each other. In a battle (B.C. 385) -against the Arcadians, Epaminondas is said to have saved his friend’s -life. Plutarch in his Life of Pelopidas relates of them:— - - “Epaminondas and he were both born with the same dispositions to - all kinds of virtues, but Pelopidas took more pleasure in the - exercises of the body, and Epaminondas in the improvements of - the mind; so that they spent all their leisure time, the one in - hunting, and the palestra, the other in learned conversation, and - the study of philosophy. But of all the famous actions for which - they are so much celebrated, the judicious part of mankind reckon - none so great and glorious as that strict friendship which they - inviolably preserved through the whole course of their lives, in - all the high posts they held, both military and civil.... For - being both in that battle, near one another in the infantry, and - fighting against the Arcadians, that wing of the Lacedæmonians - in which they were, gave way and was broken; which Pelopidas and - Epaminondas perceiving, they joined their shields, and keeping - close together, bravely repulsed all that attacked them, till at - last Pelopidas, after receiving seven large wounds, fell upon a - heap of friends and enemies that lay dead together. Epaminondas, - though he believed him slain, advanced before him to defend his - body and arms, and for a long time maintained his ground against - great numbers of the Arcadians, being resolved to die rather - than desert his companion and leave him in the enemy’s power; - but being wounded in his breast by a spear, and in his arm by a - sword, he was quite disabled and ready to fall, when Agesipolis, - king of the Spartans, came from the other wing to his relief, and - beyond all expectation saved both their lives.” - -[Sidenote: _Polemon and Krates_] - -Polemon and Krates were followers of Plato in philosophy, and in their -time (about 300 B.C.) leaders of the Platonic School. They were, -according to Hesychius, devoted friends: - - “Krates and Polemon loved each other so well that they not only - were occupied in life with the same work, but they almost drew - breath simultaneously; and in death they shared the same grave. - On account of which, Archesilaus, who visited them in company - with Theophrastus (a pupil of Aristotle), spoke of them as gods, - or survivors from the Golden Age.” - - _Hesychius_ xl. - -[Sidenote: _Alexander and Hephæstion_] - -Alexander, the great World-Conqueror, was born B.C. 356, and was King of -Macedonia B.C. 336-323. His great favorite was Hephæstion, who had been -brought up and educated with him. - - “When Hephæstion died at Ecbatana (in 324) Alexander placed his - weapons upon the funeral pyre, with gold and silver for the dead - man, and a robe—which last, among the Persians is a symbol of - great honour. He shore off his own hair, as in Homeric grief, - and behaved like the Achilles of Homer. Indeed he acted more - violently and passionately than the latter, for he caused the - towers and strongholds of Ecbatana to be demolished all round. As - long as he only dedicated his own hair, he was behaving, I think, - like a Greek; but when he laid hands on the very walls, Alexander - was already showing his grief in foreign fashion. Even in his - clothing he departed from ordinary custom, and gave himself up to - his mood, his love, and his tears.” - - _Aelian’s Varia Historia_, vii, 8. - - -_Persian Poetry_ - -[Sidenote: _From Sadi’s Rose-Garden_] - -Von Kupffer, in his Anthology, _Lieblingminne und Freundes liebe in der -Weltliteratur_, gives the following three poems from Sadi and Hafiz:— - - “A youth there was of golden heart and nature, - Who loved a friend, his like in every feature; - Once, as upon the ocean sailed the pair, - They chanced into a whirlpool unaware. - A fisherman made haste the first to save, - Ere his young life should meet a watery grave; - But crying from the raging surf, he said: - ‘Leave me, and seize my comrade’s hand instead.’ - E’en as he spoke the mortal swoon o’ertook him, - With that last utterance life and sense forsook him. - - Learn not love’s temper from that shallow pate - Who in the hour of fear forsakes his mate; - True friends will ever act like him above - (Trust one who is experienced in love); - For Sadi knows full well the lover’s part, - And Bagdad understands the Arab heart. - More than all else thy loved one shalt thou prize, - Else is the whole world hidden from thine eyes.” - -[Sidenote: _From Sadi’s Pleasure Garden_] - - “Lov’st thou a being formed of dust like thee— - Peace and contentment from thy heart shall flee; - Waking, fair limbs and features shall torment thee; - Sleeping, thy love in dreams shall hold and haunt thee. - Under his feet thy head is bowed to earth; - Compared with him the world’s a paltry crust; - If to thy loved one gold is nothing worth, - Why, then to thee is gold no more than dust. - Hardly a word for others canst thou find, - For no room’s left for others in thy mind.” - -[Sidenote: _Hafiz to his Friend_] - - “Dear Friend, since thou hast passed the whole - Of one sweet night, till dawn, with me, - I were scarce mortal, could I spend - Another hour apart from thee. - The fear of death, for all of time - Hath left me since my soul partook - The water of true Life, that wells - In sweet abundance from thy brook.” - - -_Renaissance_ - -[Sidenote: _Beaumont and Fletcher_] - -Beaumont and Fletcher are two names which time and immortal friendship -have sealed in one. Francis Beaumont was son of a judge, and John -Fletcher, who was some four or five years the elder of the two, son of -a bishop. The one went to Oxford, the other to Cambridge. Both took to -writing at an early age; they probably met at the Mermaid Tavern, about -the year 1604, and a friendship sprang up between them of the closest -character. “The intimacy which now commenced was one of singular warmth -even for that romantic age.” (Chambers’ Biog. Dict.) For many years they -lived in the same house as bachelors, writing plays together, and sharing -everything in common. Then in 1613 Beaumont married, but died in 1616. -Fletcher lived on unmarried, till 1625, when he died of the plague. - -J. St. L. Strachey, in his introduction to the works of Beaumont and -Fletcher in the Mermaid Series, says:— - - “In the whole range of English literature, search it from - Chaucer till to-day, there is no figure more fascinating or more - worthy of attention than ‘the mysterious double personallity’ of - Beaumont and Fletcher. Whether we bow to the sentiment of the - first Editor, who, though he knew the secret of the poets, yet - since never parted while they lived’ conceived it not equitable - to ‘separate their ashes,’ and so refuse to think of them apart; - whether we adopt the legendary union of the comrade-poets who - dwelt on the Bank-side, who lived and worked together, their - thoughts no less in common than the cloak and bed o’er which - tradition has grown fond; whether we think of them as two minds - so married that to divorce or disunite them were a sacrilegious - deed; or whether we yield to the subtler influences of the - critical fancy, and delight to discover and explore each from its - source, the twin fountains of inspiration that feed the majestic - stream of song that flows through ‘The Lost Aspatia’s’ tragedy, - etc. ... whether we treat the poets as a mystery to which love - and sympathy are the initiation, or as a problem for the tests - and reagents of critical analysis to solve, the double name of - Beaumont and Fletcher will ever strike the fancy and excite the - imagination as does no other name in the annals of English song.” - -George Varley, in his Introduction to the works of B. and F. (London, E. -Moxon, 1839) says:— - - “The story of their common life, which scandalises some - biographers, contains much that is agreeable to me, as offering a - picture of perfect union whose heartiness excuses its homeliness - ... but when critics would explain away the community of cloak - and clothes by accident or slander, methinks their fastidiousness - exceeds their good feeling.” - -[Sidenote: _Sweet Fletcher’s Brain_] - -Beaumont was a man of great personal beauty and charm. Ben Jonson was -much attracted to him. Fletcher delighted to do him honour and to put his -name first on their title page; though it is probable that Beaumont’s -share in the plays was the lesser one. See following verses by Sir Aston -Cokaine in the 1st Collection of their works, published 1647:— - - “In the large book of playes you late did print, - In Beaumont and in Fletcher’s name, why in’t - Did you not justice? Give to each his due? - For Beaumont of those many writ in few, - And Massinger in other few; the main - Being sole issues of sweet Fletcher’s brain. - But how came I, you ask, so much to know? - Fletcher’s chief bosome-friend inform’d me so.” - -[Sidenote: _Fletcher’s lament for his Friend_] - -The following lines were written by Fletcher on the death of Beaumont:— - - “Come, sorrow, come! bring all thy cries, - All thy laments, and all thy weeping eyes! - Burn out, you living monuments of woe! - Sad, sullen griefs, now rise and overflow! - Virtue is dead; - Oh! cruel fate! - All youth is fled; - All our laments too late. - Oh, noble youth, to thy ne’er dying name, - Oh, happy youth, to thy still growing fame, - To thy long peace in earth, this sacred knell - Our last loves ring—farewell, farewell, farewell! - Go, happy soul, to thy eternal birth! - And press his body lightly, gentle Earth.” - -[Sidenote: _An Epitaph_] - -And among the poems attributed to Francis Beaumont is one generally -supposed to be addressed to Fletcher, and speaking of an alliance hidden -from the world—of which the last five lines run:— - - “If when I die, physicians doubt - What caused my death, and these to view - Of all their judgments, which was true, - Rip up my heart; O, then I fear - The world will see thy picture there.” - -—though it is perhaps more probable that it was addressed to Beaumont by -Fletcher, and has accidentally found place among the former’s writings. - -In the _Maids Tragedy_ by B. and F., (Act I. Scene i.) we have Melantius -speaking about his companion Amintor, a young nobleman:— - - “All joys upon him! for he is my friend. - Wonder not that I call a man so young my friend: - His worth is great; radiant he is, and temperate; - And one that never thinks his life his own, - If his friend need it.” - -[Sidenote: _Vauvenargues on De Seytres_] - -The devotion of Vauvenargues to his friend De Seytres is immortalized by -the _éloge_ he wrote on the occasion of the latter’s death. V., a youth -of noble family, born in S. France in 1715, entered military service and -the regiment of the King at an early age. He seems to have been a gentle, -wise character, much beloved by his comrades. During the French invasion -of Bohemia, in 1741, when he was about 26, he met Hippolyte de Seytres, -who belonged to the same regiment, and who was only 18 years of age. A -warm friendship sprang up between the two, but lasted for a brief time -only. De Seytres died during the privations of the terrible Siege of -Prague in 1742. Vauvenargues escaped, but with the loss of his health, as -well as of his friend. He took to literature, and wrote some philosophic -works, and became correspondent and friend of Voltaire, but died in -1747 at the early age of 32. In his _éloge_ he speaks of his friend as -follows:— - - “By nature full of grace, his movements natural, his manners - frank, his features noble and grave, his expression sweet and - penetrating; one could not look upon him with indifference. From - the first his loveable exterior won all hearts in his favour, and - whoever was in the position to know his character could not but - admire the beauty of his disposition. Never did he despise or - envy or hate anyone. He understood all the passions and opinions, - even the most singular, that the world blames. They did not - surprise him; he penetrated their cause, and found in his own - reflexions the means of explaining them.” - - “And so Hippolyte,” he continues, “I was destined to be the - survivor in our friendship—just when I was hoping that it would - mitigate all the sufferings and ennui of my life even to my - latest breath. At the moment when my heart, full of security, - placed blind confidence in thy strength and youth, and abandoned - itself to gladness—O Misery! in that moment a mighty hand was - extinguishing the sources of life in thy blood. Death was - creeping into thy heart, and harbouring in thy bosom!... O pardon - me once more; for never canst thou have doubted the depth of my - attachment. I loved thee before I was able to know thee. I have - never loved but thee ... I was ignorant of thy very name and - life, but my heart adored thee, spoke with thee, saw thee and - sought thee in solitude. Thou knewest me but for a moment; and - when we did become acquainted, already a thousand times had I - paid homage in secret to thy virtues.... Shade worthy of heaven, - whither hast thou fled! Do my sighs reach thee? I tremble—O abyss - profound, O woe, O death, O grave! Dark veil and viewless night, - and mystery of Eternity!” - -(It is said that Vauvenargues thought more of this memorial inscription -to his friend than of any other of his works, and constantly worked at -and perfected it.) - -[Sidenote: _From Schiller’s Don Karlos_] - -Schiller, the great German poet, had an enthusiastic appreciation of -friendship-love, as can be seen from his poems “Freundschaft” and “Die -Burgschaft,” and others of his writings. His tragedy Don Karlos turns -upon the death of one friend for the sake of another. The young Infanta -of Spain, Don Karlos, alienated by the severities of his father, Phillip -II., enters into plots and intrigues, from the consequences of which he -is only saved by his devoted companion, the Marquis of Posa, who, by -making himself out the guilty party, dies in the Prince’s stead. Early in -the play (Act I., Scene ii.) the attachment between the two is outlined:— - -[Sidenote: _Karlos and Roderick_] - - _Karlos._ Oh, if indeed ’tis true— - What my heart says—that out of millions, thou - Hast been decreed at last to understand me; - If it be true that Nature all-creative - In moulding Karlos copied Roderick, - And strung the tender chords of our two souls - Harmonious in the morning of our lives; - If even a tear that eases thus my sorrow - Is dearer to thee than my father’s favour— - - _Marquis of Posa._ Oh, dearer than the world! - - _Karlos._ So low, so low - Have I now fallen, have become so needy, - That of our early childish years together - I must remind thee—must indeed entreat - Thy payment of those long-forgotten debts - Which thou, while yet in sailor garb, contractedst; - When thou and I, two boys of venturous habit, - Grew up, and side by side, in brotherhood. - No grief oppressed me then—save that thy spirit - Seemed so eclipsing mine—until at length - I boldly dared to _love_ thee without limit, - Since to be _like_ thee was beyond my dreams. - Then I began, with myriad tenderness - And brother-love most loyal, to torment thee; - And thou, proud heart, returned it all so coldly. - Oft would I stand there—and thou saw’st it not! - And hot and heavy tear-drops from my eyes - Hung, when perchance, thou, Roderick, hastening past me, - Would’st throw thy arms about some lesser playmate. - “Why only these?” I cried, and wept aloud - “Am I not also worthy of thy heart?” - But thou— - So cold and serious before me kneeling, - “Homage” thou said’st, “to the King’s son is due.” - - _Marquis_. A truce, O Prince, to all these tales of childhood, - They make my cheeks red even now with shame! - - _Karlos_. And this from thee indeed I did not merit. - Contemn thou could’st, and even rend my heart, - But ne’er estrange. Three times thou did’st repulse - The young Prince from thee; thrice again he came - As suppliant to thee—to entreat thy love, - And urgently to press his love upon thee. - But that which Karlos could not, chance effected. - -(The story is then related of how as a boy he took on himself the blame -for a misdemeanour of Roderick’s, and was severely punished by his royal -father)— - - Under the pitiless strokes my blood flowed red; - I looked on thee and wept not. But the King - Was angered by my boyish heroism, - And for twelve terrible hours emprisoned me - In a dark dungeon, to repent thereof. - So proud and fierce was my determination - By Roderick to be beloved. Thou cam’st, - And loudly weeping at my feet did’st fall, - “Yes, yes,” did’st cry, “my pride is overcome, - One day, when thou art king, I will repay thee.” - - _Marquis_ (_giving his hand_.) - I will so, Karl. My boyish affidavit - As man I now renew; I will repay; - My hour will also strike, perchance. - -[Sidenote: _The devotion of Roderick_] - -(The hour comes, when Roderick takes on himself the blame for an intrigue -of Don Karlos with the Queen and William of Orange. He writes a letter to -the latter, and allows it purposely to fall into the King’s hands. He is -assassinated by order of the King; and the following speech over his body -(Act V., Scene iv.) is made to the King by Don Karlos, who thenceforth -abjures all love except for the memory of his friend.) - - _Karlos_ (to the King.) - The dead man was my friend. And would you know - Wherefore he died? He perished for my sake. - Yes, Sire, for we were brothers! brothers by - A nobler chain than Nature ever forges. - Love was his glorious life-career. And love - For me, his great, his glorious death. Mine was he. - What time his lowly bearing puffed you up, - What time his gay persuasive eloquence - Made easy sport of your proud giant-spirit. - You thought to dominate him quite—and were - The obedient creature of his deeper plans. - That I am prisoner, is the schemed result - Of his great friendship. To achieve my safety - He wrote that letter to the Prince of Orange— - O God! the first, last falsehood of his life. - To rescue me he went to meet the Fate - Which he has suffered. With your gracious favours - You loaded him. He died for me. On him - You pressed the favours of your heart and friendship. - Your sceptre was the plaything of his hands; - He threw it from him, and for me he died. - -[Sidenote: _Fritz of Prussia and Von Katte_] - -There is little, I believe, in the historical facts relating to Don -Karlos to justify this tale of friendship; but there seems great -probability that the incidents were transferred by Schiller from the -history of Frederick the Great, of Prussia, when a youth at his father’s -court. The devotion that existed between the young Frederick and Lieut. -Von Katte, the anger and severities of the royal parent, the supposed -conspiracy, the emprisonment of Frederick, and the execution of Von -Katte, are all reproduced in Schiller’s play. - -[Sidenote: _Death of Von Katte_] - -Von Katte was a young man of good family and strange but charming -personality, who, as soon as he came to Court, being three or four years -older than Frederick, exercised a strong attraction upon the latter. The -two were always together, and finally, enraged by the harshness of the -royal father, they plotted flight to England. They were arrested, and -Katte, accused of treason to the throne, was condemned to death. That -this sentence was pronounced, not so much for political reasons, as in -order to do despite to the affection between him and the Crown Prince, -is strongly suggested by the circumstances. Von Katte was sent from a -distance in order to be executed at Cüstrin, in the fortress where the -Prince was confined, and with instructions that the latter should witness -his execution. Carlyle, in his life of Frederick II., says:— - - “Katte wore, by order, a brown dress exactly like the Prince’s; - the Prince is already brought down into a lower room to see - Katte as he passes, (to see Katte die has been the royal order, - but they smuggled that into abeyance) and Katte knows he shall - see him.” [Besserer, the chaplain of the Garrison, quoted by - Carlyle, describing the scene as they approached the Castle, - says:—‘Here, after long wistful looking about, he did get sight - of his beloved Jonathan at a window in the Castle, from whom, he, - with politest and most tender expression, speaking in French, - took leave, with no little emotion of sorrow.] “_Pardonnez moi, - mon cher Katte_” cried Friedrich. “_La mort est douce pour un si - aimable Prince_,” said Katte, and fared on; round some angle of - the Fortress it appears; not in sight of Friedrich, who sank in a - faint, and had seen his last glimpse of Katte in this world.’ - - _Life of Frederick II._, vol. 2, p. 489. - -[Sidenote: _Frederick the Great_] - -Frederick’s grief and despair were extreme for a time. Then his royal -father found him a wife, in the Princess Elizabeth of Brunswick, whom he -obediently married, but in whom he showed little interest—their meetings -growing rarer and rarer till at last they became merely formal. Later, -and after his accession, he spent most of his leisure time when away -from the cares of war and political re-organisation, at his retreat at -Sans-Souci, afar from feminine society (a fact which provoked Voltaire’s -sarcasms), and in the society of his philosophic and military friends, to -many of whom he was much attached. Von Kupffer has unearthed from his -poems printed at Sans-Souci in 1750 the following, addressed to Count Von -Kaiserlinck, a favorite companion, on whom he bestowed the by-name of -Cesarion:— - - “Cesarion, let us keep unspoiled - Our faith, and be true friends, - And pair our lives like noble Greeks, - And to like noble ends! - That friend from friend may never hide - A fault through weakness or thro’ pride, - Or sentiment that cloys. - Thus gold in fire the brighter glows, - And far more rare and precious grows, - Refined from all alloys.” - -[Sidenote: _Frederick to Cesarion_] - -There is also in the same collection a long and beautiful ode “To the -shades of Cesarion,” of which the following are a few lines:— - - “O God! how hard the word of Fate! - Cesarion dead! His happy days - Death to the grave has consecrate. - His charm I mourn and gentle grace. - He’s dead—my tender, faithful mate! - A thousand daggers pierce my heart; - It trembles, torn with grief and pain. - He’s gone! the dawn comes not again! - Thy grave’s the goal of my heart’s strife; - Holy shall thy remembrance be; - To thee I poured out love in life; - And love in death I vow to thee.” - -[Sidenote: _Herder on Greek Friendship_] - -Johann Gottfried von Herder (1744-1803) as theologian, philosopher, -friend of Goethe, Court preacher at Weimar, and author of _Ideas on the -Philosophy of History_ has had a great and enduring reputation. The -following extract is from the just-mentioned book:— - - “Never has a branch born finer fruit than that little branch - of Olive, Ivy, and Pine, which was the victor’s crown among - the Greeks. It gave to the young men good looks, good health, - and good spirits; it made their limbs nimble, graceful and - well-formed; in their souls it lighted the first sparks of the - desire for good name, the love of fame even, and stamped on - them the inviolable temper of men who live for their city and - their country. Finally, what was most precious, it laid the - foundation in their characters of that predilection for male - society and friendship which so markedly distinguishes the - Greeks. In Greece, woman was not the one prize of life for which - the young man fought and strove; the loveliest Helen could only - mould the spirit of one Paris, even though her beauty might be - the coveted object of all manly valour. The feminine sex, despite - the splendid examples of every virtue that it exhibited in - Greece, as elsewhere, remained there only a secondary object of - the manly life. The thoughts of aspiring youths reached towards - something higher. The bond of friendship which they knitted among - themselves or with grown men, compelled them into a school which - Aspasia herself could hardly have introduced them to; so that in - many of the states of Greece manly love became surrounded and - accompanied by those intelligent and educational influences, that - permanence of character and devotion, whose sentiment and meaning - we read of in Plato almost as if in a romance from some far - planet.” - -[Sidenote: _Von Kupffer on Ethics and Politics_] - -Elisar von Kupffer, in the introduction to his Anthology, from which I -have already quoted a few extracts, speaks at some length on the great -ethical and political significance of a loving comradeship. He says:— - - “In open linkage and attachment to each other ought youth to - rejoice in youth. In attachment to another, one loses the habit - of thinking only of self. In the love and tender care and - instruction that the youth receives from his lover he learns from - boyhood up to recognise the good of self-sacrifice and devotion; - and in the love which he shows, whether in the smaller or the - greater offerings of an intimate friendship, he accustoms himself - to self-sacrifice for another. In this way the young man is early - nurtured into a member of the Community—to a useful member and - not one who has self and only self in mind. And how much closer - thus does unit grow to unit, till indeed the whole comes to feel - itself a whole!... - - “The close relationship between two men has this further - result—that folk instinctively and not without reason judge - of one from the other; so that should the one be worthy and - honorable, he naturally will be anxious that the other should - not bring a slur upon him. Thus there arises a bond of moral - responsibility with regard to character. And what can be of more - advantage to the community than that the individual members - should feel responsible for each other? Surely it is just that - which constitutes national sentiment, and the strength of a - people, namely, that it should form a complete whole in itself, - where each unit feels locked and linked with the others. Such - unions may be of the greatest social value, as in the case of - the family. And it is especially in the hour of danger that the - effect of this unity of feeling shows itself; for where one man - stands or falls with another, where glad self-sacrifice, learnt - in boyhood, becomes so to speak, a warm-hearted instinct, there - is developed a power of incalculable import, a power that folly - alone can hold cheap. Indeed, the unconquerable force of these - unions has already been practically shown, as in the Sacred - Band of the Thebans who fought to its bitter end the battle of - Leuctra; and, psychologically speaking, the explanation is most - natural; for where one person feels himself united, body and - soul to another, is it not natural that he should put forth all - his powers in order to help the other, in order to manifest his - love for him in every way? If any one cannot or will not perceive - this we may indeed well doubt either the intelligence of his head - or the morality of his heart.” - -[Sidenote: _Friedrich Rückert to his Friend_] - -Friedrich Rückert (1788-1866), Professor of Oriental Literature in -Berlin, wrote verses in memory of his friend Joseph Kopp:— - - “How shall I know myself without thee, - Who knew myself as part of thee? - I only know one half is vanished, - And half alone is left, of me. - Never again my proper mind - I’ll know; for thee I’ll never find. - - Never again, out there in space, - I’ll find thee; but here, deep within. - I see, tho’ not in dreams, thy face; - My waking eyes thy presence win, - And all my thought and poesy - Are but my offering to thee. - - ... - - My Jonathan, now hast thou fled, - And I to weep thy loss remain; - If David’s harp might grace my hands - O might it help to ease my pain! - My friend, my Joseph, true of faith, - In life so loved—so loved in death.” - -[Sidenote: _Rough Weather Friends_] - -And the following are by Joseph Kitir, an Austrian poet:— - - “Not where breathing roses bless - The night, or summer airs caress; - Not in Nature’s sacred grove; - No, but at a tap-room table, - Sitting in the window-gable - Did we plight our troth of love. - - No fair lime tree’s roofing shade - By the spring wind gently swayed - Formed for us a bower of bliss; - No, stormbound, but love-intent, - There against the damp wall bent - We two bartered kiss for kiss. - - Therefore shalt thou, Love so rare - (Child of storms and wintry air), - Not like Spring’s sweet fragrance fade. - Even in sorrow thou shalt flourish, - Frost shall not make thee afraid, - And in storms thou shalt not perish.” - -[Sidenote: _Ludwig II. to Richard Wagner_] - -On p. 154, 155 above are given some letters of Richard Wagner relative to -Ludwig II.’s deep attachment to him. Below are some of the actual letters -of Ludwig to Wagner. (See Prof. C. Beyer’s book, _Ludwig II., König von -Bayern_.) - - “Dear Friend, O I see clearly that your sufferings are - deep-rooted! You tell me, beloved friend, that you have looked - deep into the hearts of men, and seen there the villainy and - corruption that dwells within. Yes, I believe you, and I can - well understand that moments come to you of disgust with the - human race; yet always will we remember (will we not, beloved?) - that there are yet many noble and good people, for whom it is a - real pleasure to live and work. And yet you say you are no use - for this world!—I pray you, do not despair, your true friend - conjures you; have Courage: ‘Love helps us to bear and suffer all - things, love brings at last the victor’s crown!’ Love recognises, - even in the most corrupt, the germ of good; she alone overcomes - all!—Live on, darling of my soul. I recall your own words to you. - To learn to forget is a noble work!—Let us be careful to hide - the faults of others; it was for all men indeed that the Saviour - died and suffered. And now, what a pity that ‘Tristan’ can not be - presented to-day; will it perhaps to-morrow? Is there any chance? - - Unto death your faithful friend, - - LUDWIG.” - - _15th May, 1865._ - - “_Purschling_, _4th Aug., 1865_. - - “My one, my much-loved Friend,—You express to me your sorrow - that, as it seems to you, each one of our last meetings has only - brought pain and anxiety to me.—Must I then remind my loved - one of Brynhilda’s words?—Not only in gladness and enjoyment, - but in suffering also Love makes man blest.... When does my - friend think of coming to the ‘Hill-Top,’ to the woodland’s - aromatic breezes?—Should a stay in that particular spot not - altogether suit, why, I beg my dear one to choose any of my other - mountain-cabins for his residence.—What is mine is his! Perhaps - we may meet on the way between the Wood and the World, as my - friend expressed it!... To thee I am wholly devoted; for thee, - for thee only to live! - - Unto death your own, your faithful - - LUDWIG.” - - “_Hohenschwangau_, _2nd Nov., 1865_. - - “My one Friend, my ardently beloved! This afternoon, at 3.30, - I returned from a glorious tour in Switzerland! How this land - delighted me!—There I found your dear letter; deepest warmest - thanks for the same. With new and burning enthusiasm has it - filled me; I see that the beloved marches boldly and confidently - forward, towards our great and eternal goal. - - “All hindrances I will victoriously like a hero overcome. I am - entirely at thy disposal; let me now dutifully prove it.—Yes, we - must meet and speak together. I will banish all evil clouds; Love - has strength for all. You are the star that shines upon my life, - and the sight of you ever wonderfully strengthens me.—Ardently - I long for you, O my presiding Saint, to whom I pray! I should - be immensely pleased to see my friend here in about a week; oh, - we have plenty to say! If only I could quite banish from me the - curse of which you speak, and send it back to the deeps of night - from whence it sprang!—How I love, how I love you, my one, my - highest good!... - - “My enthusiasm and love for you are boundless. Once more I swear - you faith till death! - - Ever, ever your devoted - - LUDWIG.” - -[Sidenote: _Byron’s Calmar and Orla_] - -Byron’s “Death of Calmar and Orla: an Imitation of Ossian,” is, like his -“Nisus and Euryalus” (see above, p. 163), a story of two hero-friends -who, refusing to be separated, die together in battle:— - - “In Morven dwelt the chief; a beam of war to Fingal. His steps - in the field were marked in blood. Lochlin’s sons had fled - before his angry spear; but mild was the eye of Calmar; soft was - the flow of his yellow locks: they streamed like the meteor of - the night. No maid was the sigh of his soul: his thoughts were - given to friendship—to dark-haired Orla, destroyer of heroes! - Equal were their swords in battle; but fierce was the pride of - Orla—gentle alone to Calmar. Together they dwelt in the cave of - Oithona.” [Orla is sent by the King on a mission of danger amid - the hosts of the enemy. Calmar insists on accompanying him, in - spite of all entreaties to the contrary. They are discovered. A - fight ensues, and they are slain.] “Morn glimmers on the hills: - no living foe is seen; but the sleepers are many; grim they lie - on Erin. The breeze of ocean lifts their locks; yet they do not - awake. The hawks scream above their prey. - - “Whose yellow locks wave o’er the breast of a chief? Bright as - the gold of the stranger they mingle with the dark hair of his - friend. ’Tis Calmar: he lies on the bosom of Orla. Theirs is one - stream of blood. Fierce is the look of gloomy Orla. He breathes - not, but his eye is still aflame. It glares in death unclosed. - His hand is grasped in Calmar’s; but Calmar lives! He lives, - though low. ‘Rise,’ said the King, ‘Rise, son of Mora: ’tis mine - to heal the wounds of heroes. Calmar may yet bound on the hills - of Morven.’ - - “‘Never more shall Calmar chase the deer of Morven with Orla,’ - said the hero. ‘What were the chase to me alone? Who should share - the spoils of battle with Calmar? Orla is at rest. Rough was - thy soul, Orla! Yet soft to me as the dew of morn. It glared on - others in lightning: to me a silver beam of night. Bear my sword - to blue-eyed Mora; let it hang in my empty hall. It is not pure - from blood: but it could not save Orla. Lay me with my friend. - Raise the song when I am dead.’” [So they are laid by the stream - of Lubar, and four gray stones mark the dwelling of Orla and - Calmar.] - -[Sidenote: _Hæckel’s Visit to Ceylon_] - -Ernst Hæckel, in his “Visit to Ceylon” describes the devotion entertained -for him by his Rodiya serving-boy at Belligam, near Galle. The keeper of -the rest-house at Belligam was an old and philosophically-minded man, -whom Hæckel, from his likeness to a well known head, could not help -calling by the name of Socrates. And he continues:— - -[Sidenote: _His Rodiya Boy_] - - “It really seemed as though I should be pursued by the familiar - aspects of classical antiquity from the first moment of my - arrival at my idyllic home. For, as Socrates led me up the steps - of the open central hall of the rest-house, I saw before me, with - uplifted arms in an attitude of prayer, a beautiful naked brown - figure, which could be nothing else than the famous statue of the - ‘Youth adoring.’ How surprised I was when the graceful bronze - statue suddenly came to life, and dropping his arms fell on his - knees, and, after raising his black eyes imploringly to mine, - bowed his handsome face so low at my feet that his long black - hair fell on the floor! Socrates informed me that this boy was a - Pariah, a member of the lowest caste, the Rodiyas, who had lost - his parents at an early age, so he had taken pity on him. He was - told off to my exclusive service, had nothing to do the livelong - day but obey my wishes, and was a good boy, sure to do his duty - punctually. In answer to the question what I was to call my new - body-servant, the old man informed me that his name was Gamameda. - Of course I immediately thought of Ganymede, for the favorite of - Jove himself could not have been more finely made, or have had - limbs more beautifully proportioned and moulded. As Gamameda also - displayed a peculiar talent as butler, and never allowed anyone - else to open me a cocoa-nut or offer me a glass of palm wine, it - was no more than right that I should dub him Ganymede. - - “Among the many beautiful figures which move in the foreground - of my memories of the paradise of Ceylon, Ganymede remains one - of my dearest favorites. Not only did he fulfil his duties with - the greatest attention and conscientiousness, but he developed a - personal attachment and devotion to me which touched me deeply. - The poor boy, as a miserable outcast of the Rodiya caste, had - been from his birth the object of the deepest contempt of his - fellow-men, and subjected to every sort of brutality and - ill-treatment. With the single exception of old Socrates, who - was not too gentle with him either, no one perhaps had ever - cared for him in any way. He was evidently as much surprised as - delighted to find me willing to be kind to him from the first.... - I owe many beautiful and valuable contributions to my museum - to Ganymede’s unfailing zeal and dexterity. With the keen eye, - the neat hand, and the supple agility of the Cinghalese youth, - he could catch a fluttering moth or a gliding fish with equal - promptitude; and his nimbleness was really amazing, when, out - hunting, he climbed the tall trees like a cat, or scrambled - through the densest jungle to recover the prize I had killed.” - _My Visit to Ceylon_, _by Ernst Hæckel_, p. 200. (Kegan Paul, - Trench & Co., 1883). - -Hæckel stayed some weeks in and around Belligam; and continues, (p. 272):— - - “On my return to Belligam I had to face one of the hardest duties - of my whole stay in Ceylon: to tear myself away from this lovely - spot of earth, where I had spent six of the happiest and most - interesting weeks in my life.... But hardest of all was the - parting from my faithful Ganymede; the poor lad wept bitterly, - and implored me to take him with me to Europe. In vain had I - assured him that it was impossible, and told him of our chill - climate and dull skies. He clung to my knees and declared that - he would follow me unhesitatingly wherever I would take him. I - was at last almost obliged to use force to free myself from his - embrace. I got into the carriage which was waiting, and as I - waved a last farewell to my good brown friends, I almost felt as - if I had been expelled from Paradise.” - -[Sidenote: _Edward Fitzgerald’s friendships_] - -Edward Fitzgerald, the interpreter and translator of _Omar Khayyam_, was -a man of the deepest feeling and sensibility, with a special gift for -friendship. Men like Tennyson and Thackeray declared that they loved him -best of all their friends. He himself said in one of his letters “My -friendships are more like loves.” A. C. Benson, his biographer, writes of -him:— - - “He was always taking fancies, and once under the spell he could - see no faults in his friend. His friendship for Browne arose out - of one of these romantic impulses. So too his affection for Posh, - the boatman; for Cowell, and for Alfred Smith, the farmer of - Farlingay and Boulge, who had been his protégé as a boy. He seems - to have been one of those whose best friendships are reserved for - men; for though he had beloved women friends like Mrs. Cowell - and Mrs. Kemble, yet these are the exceptions rather than the - rule. The truth is, there was a strong admixture of the feminine - in Fitzgerald’s character.” _Fitzgerald, English Men of Letters - Series_, ch. viii. - -[Sidenote: _Fitzgerald and Posh_] - -The friendship with Posh, the fisherman, at Lowestoft and at Woodbridge, -lasted over many years. Fitzgerald had a herring-lugger built for him, -which he called the _Meum and Tuum_, and in which they had many a sail -together. Benson, speaking of their first meeting, says:— - - “In the same year [1864] came another great friendship. He made - the acquaintance of a stalwart sailor named Joseph Fletcher, - commonly called Posh. It was at Lowestoft that he was found, - where Fitzgerald used, as he wrote in 1850, ‘to wander about - the shore at night longing for some fellow to accost me who - might give some promise of filling up a very vacant place in my - heart.’ Posh had seen the melancholy figure wandering about, - and years after, when Fitz used to ask him why he had not been - merciful enough to speak to him, Posh would reply that he had - not thought it becoming. Posh was, in Fitzgerald’s own words, ‘a - man of the finest Saxon type, with a complexion, _vif, mâle et - flamboyant_, blue eyes, a nose less than Roman, more than Greek, - and strictly auburn hair that woman might sigh to possess.’ - He was too, according to Fitz, ‘a man of simplicity of soul, - justice of thought, tenderness of nature, a gentleman of Nature’s - grandest type.’ Fitz became deeply devoted to this big-handed, - soft-hearted, grave fellow, then 24 years of age.” - - _Ibid_, ch. iii. - - - - -FOOTNOTES - - -[1] This curious oracle seems purposely to confuse the singular and -plural. - -[2] Digression in praise of the political administration of the -Pisistratidæ. - -[3] “For the two men lived together, and had their possessions in -common.” _Iamblichus, de Vita Pythagoræ_ bk. i. ch. 33. - -[4] “For now we see by means of a mirror darkly (lit. -enigmatically); but then face to face; now I know in part; but then -shall I know even as also I am known.” _1 Cor._ xiii. 12. - -[5] Seen within the flower we call Larkspur. - -[6] The Sun. - -[7] Benecke, _Woman in Greek Poetry_, traces a germ of this romance -even in Greek days. - -[8] “De la Servitude Volontaire”. - -[9] As Whitman in this connection (like Tennyson in connection with -_In Memoriam_) is sure to be accused of morbidity, it may be worth -while to insert the following note from _In re Walt Whitman_, p. -115, “Dr. Drinkard in 1870, when Whitman broke down from rupture of -a small blood-vessel in the brain, wrote to a Philadelphia doctor -detailing Whitman’s case, and stating that he was a man ‘with the -most natural habits, bases, and organisation he had ever seen.’” - - - - -Index - - - - -INDEX - - - _Achilles and Patroclus_, 45, 68 _et seq._, 74, 85 - - _Æschylus, on Achilles_, 72, 73 - - _African Customs_, 4, 5, 6, 14 - - _Agathon, epigram to, by Plato_, 79 - - _Agesilaus and Lysander_, 17 - - _Albania, Customs_, 20, 21 - - _Alexander the Great and Hephæstion_, 188 - - _Amis and Amile, story of_, 106 - - _Anacreon, epigram_, 77; - _to Bathyllus_, 77 - - _Anne, Princess, and Lady Churchill_, 146 - - _Anselm’s letters to brother Monks_, 104; - _to Lanfranc_, 104; - _to Gondulph_, 105 - - _Apollo and Hyacinth_, 88 - - _Arabia, customs_, 12, 109, 119 - - _Archidamus and Cleonymus_, 17 - - _Aristophanes, speech of_, 51 _et seq._ - - _Aristotle quoted_, 185 - - _Aster, epigrams to, by Plato_, 78 - - _Athenæus quoted_, 25, 28, 74, 147 - - _Augustine, Saint, his friend_, 99 _et seq._ - - - _Bacon, Francis, quoted_, 137 - - _Bagdad Dervish, story of_, 116; - _another story_, 177 - - _Balonda, ceremonies among_, 4 - - _Banyai, customs among the_, 14 - - _Barnfield, Richard, “The Affectionate Shepheard,”_ 133; - _Sonnets_, 134 _et seq._ - - _Baylis, J. W., quoted_, 36, 90 - - _Beaconsfield, Lord, on boy-friendships_, 168 - - _Beaumont and Fletcher_, 191 _et seq._ - - _Bengali coolies_, 7 - - _Benecke, E. F. M., quoted_, 68, 97 - - _Bernard, Saint_, 103 - - _Bion quoted_, 86 - - _Blood, mutual tasting of_, 5 - - _Browne, Sir Thomas, “Religio Medici” quoted_, 144 - - _Browning, Robert, poem by_, 174 - - _Bruno, Giordano, quoted_, 130 - - _Buckingham, J. S., Travels in Assyria, &c._, 115 _et seq._ - - _Butler, Lady E., and Miss Ponsonby_, 161, 162 - - _Byron, letter to Miss Pigot_, 160; - _friendship with Eddleston_, 161; - _paraphrase of story of Nisus and Euryalus_, 163; - _comments by T. Moore_, 164; - _story of Calmar and Orla_, 217 - - - _Callias and Autolycus_, 59 - - _Calmar and Orla_, 217 - - _Carlyle, T., on Fritz of Prussia and von Katte_, 205 - - _Catullus_, 89; - _to Quintius_, 92; - _to Juventius_, 92; - _to Licinius_, 93 - - _Chæronæa, battle of_, 22, 23, 68 - - _Chariton and Melanippus_, 15; - _story of_, 29 - - _Chivalry, customs of, in Arabia and Africa_, 11, 12, 14 - - _Chivalry, mediæval, compared with Greek friendship_, 15, 45, 47 - - _Christian influences_, 97 _et seq._ - - _Christian and Greek Ideals compared_, 98 - - _Cleomachus, story of_, 27 - - _Comrade-attachment, institution in the early world_, 1 _et seq._, - 41, 46, 177, &c.; - _essential part of Greek civilisation_, 41, 42 _et seq._, 208, 209; - _romance of_, 42, 46, 47, 52, 53, 56-60, 68 _et seq._; - _heroic quality_, 11, 12, 13, 16, 21-25, 28, 31-37, 50, 51, &c.; - _Educational value_, 16-21, 46, 49, 74, 210, 211; - _relation to chivalry_, 11-16, 45, 47, 97; - _relation to Politics_, 42, 46, 49, 50, 99, 147, 211, 212; - _relation to Philosophy_, 30, 47-63; - _relation to the Divine Love_, 48, 54-59, 63, 130, 132, 133, 145 - - _Cratinus and Aristodemus_, 15 - - _Crete, customs_, 17 - - - _Damon and Pythias_, 8; - _story of_, 36 - - _Dante quoted_, 69 - - _David and Jonathan_, 6, 7, 15, 108 - - _Democratic Vistas quoted_, 178 - - _Dickinson, G. L., quoted_, 45, 75 - - _Diocles, tomb honoured by lovers_, 20, 82 - - _Diocles and Philolaus_, 15, 19 - - _Diomedes and Sthenelus_, 45 - - _Diotima the prophetess_, 53, 129 - - _Don Karlos and the Marquis of Posa_, 199 _et seq._ - - _Dorian customs_, 16 _et seq._ - - - _Eastern countries and poets_, 109 - - _Eighteenth Century, influence of_, 147 - - _Emerson, R. W., essay on friendship_, 175 - - _Epaminondas_, 28, 29; - _and Pelopidas_, 185 - - _Epigrams, Greek Anthology_, 80; - _of Plato_, 78, 79 - - _Epitaph, Greek Anthology_, 80 - - _Exchange of gifts_, 5, 6, 7, 18, 36; - _of names_, 5, 6; - _of flowers_, 7 - - - _Fitzgerald, Edward, friendship for Tennyson, Thackeray and others_, - 222; - _devotion to Fletcher, or ‘Posh,’ the sailor_, 223, 224 - - _Fletcher, John, lament for Francis Beaumont_, 194 - - _Flower Friends_, 7 - - _Fraunce, Abraham, translation of Virgil_, 91 - - _Frederick the Great, his friendship with von Katte_, 204 _et seq._; - _poems by_, 207 - - _Frey, Ludwig, quoted_, 45, 149 - - - _Gamameda or Ganymede_, 220 - - _Ganymede_, 57, 82 - - _Germans, primitive_, 11, 13 - - _Germany, modern_, 147 _et seq._ - - _Goethe, on Winckelmann and Greek friendships_, 149; - _poem by_, 150 - - _Greek friendship compared with mediæval chivalry_, 15, 45, 47 - - - _Hæckel, Ernst, and his Rodiya boy in Ceylon_, 219 _et seq._ - - _Hafiz quoted_, 113, 190 - - _Hallam, Arthur, and Tennyson_, 169 _et seq._ - - _Harmodius and Aristogeiton_, 15, 28; - _story of_, 32 - - _Hazlitt, Wm., Life of Montaigne quoted_, 124 - - _Hephæstion, favorite of Alexander the Great_, 188 - - _Hercules and Ioläus_, 23, 25, 44 - - _Herder on Greek friendship_, 208, 209 - - _Hermaphrodites_, 52 - - _Homer’s Iliad, motive of_, 68-72 - - _Hyacinth, favorite of Apollo_, 87; - _story of_, 88 - - - _Idomeneus and Meriones_, 45 - - _“In Memoriam,” Tennyson’s, reviled by the “Times,”_ 169; - _quoted_, 170 _et seq._ - - _Ioläus_, 23, 25, 44 - - - _Jalal-ud-din Rumi_, 109, 110, 111 - - _Jealousy in friendship_, 9 - - - _Kasendi, an African ceremony_, 5 - - _Khalifa at Khartoum_, 12 - - _Kitir, Joseph, verses by_, 213 - - - _Lacedæmonians, customs among_, 25 - - _Ladies, the, of Llangollen_, 161, 162 - - _“Leaves of Grass” quoted_, 179-181 - - _Leigh Hunt on school-friendships_, 166, 167 - - _Lover answerable for his friend_, 18; - _disgraceful for a youth not to have a lover_, _ibid_ - - _Lovers invincible in battle_, 11, 12, 13, 23, 24, 28 - - _Lucian quoted_, 35 - - _Ludwig of Bavaria and R. Wagner_, 153 _et seq._; - _letters to Wagner_, 214 _et seq._ - - - _Macaulay’s History of England quoted_, 145, 146 - - _Maid’s Tragedy quoted_, 195 - - _Manganjas, ceremonies among_, 5 - - _Mania, divine_, 54 - - _Marquesas Islands_, 9 - - _Martial’s epigrams quoted_, 94 - - _Maximus Tyrius quoted_, 129 - - _“May and Death,” poem by Browning_, 174 - - _Melantius and Amintor_, 195 - - _Meleager, verses by_, 79 - - _Melville, Herman, quoted_, 8 _et seq._ - - _Michel Angelo, Sonnets_, 129; - _quoted_, 131 _et seq._ - - _Military Comradeship_, 11 _et seq._ - - _Monastic life, friendship in_, 97, 103 _et seq._ - - _Montaigne and Stephen de la Boëtie_, 123 _et seq._; - _on marriage_, 125 - - _Montalembert quoted_, 103 _et seq._ - - _Moore, T., on Byron’s friendships_, 164 - - _Moschus, lament for Bion_, 86 - - _Mulamirin, or bodyguard of Khalifa_, 13 - - _Müller, History and Antiquities of the Doric Race_, 16 _et seq._ - - - _Niobe, the sons of_, 26, 27 - - - _Orestes and Pylades_, 15, 44; - _story of_, 35 - - - _Parmenides and Zeno_, 30 - - _Patroclus and Achilles_, 45, 68, 74, 85 - - _Penn, William, quoted_, 145 - - _Persia, customs_, 109, 119 - - _Persian Poetry_, 110 _et seq._, 189, 190 - - _Phædo, story of_, 31 - - _Phædrus of Plato_, 47, 49, 55 - - _Pheidias and Pantarkes_, 30 - - _Philip of Macedon and the Theban Band_, 23 - - _Pindar to Theoxenos_, 78; - _see also_ 153 - - _Platen, Count August von_, 151; - _sonnets to his friend Karl Theodor German_, 151, 152; - _sonnet on death of Pindar_, 153 - - _Plato quoted_, 16, 48 _et seq._, 72, 73; - _epigrams_, 78 - - _Plutarch quoted_, 22, 26, 27, 61 _et seq._; - _referred to_, 123 - - _Polemon and Krates_, 187 - - _Polynesian Apollo_, 9 - - _Polynesian customs_, 8 _et seq._ - - _‘Posh’ and Edward Fitzgerald_, 223, 224 - - _Potter, Archbishop, quoted_, 147 - - - _Raffalovich quoted_, 151 - - _Reminiscence, true love a_, 55-59 - - _Renaissance, influence of_, 99, 123 - - _Rückert, verses to his friend, Joseph Kopp_, 21 - - - _Saadi quoted_, 113, 189, 190 - - _Sacred Band, see Theban Band_ - - _Sacredness of friendship in the early world_, 10, 37, 45 - - _Sappho_, 75; - _to Lesbia_, 76 - - _Schiller quoted_, 198 _et seq._ - - _School-friendships_, 165 _et seq._ - - _Sentiment of Comradeship, influenced by Christianity_, 97 _et seq._; - _by the Renaissance_, 99, 123; - _its place in the monastic life_, 97, 103 _et seq._; - _in modern Democracy_, 178, 211 - - _Shakespeare_, 128, 138, 152; - _sonnets quoted_, 139 _et seq._; - _Merchant of Venice_, 142; - _Henry V._, 143 - - _Shelley, Adonais_, 86; - _essay on friendship_, 165 - - _Sidney, Philip, friendship with Fulke Greville_, 127; - _with Hubert Languet_, 127, 128 - - _Sininyane and Moshoshoma_, 5, 6 - - _Socrates, his views_, 47; - _quoted_, 53 _et seq._, 58, 59, 75 - - _Socrates and Phædo_, 31 - - _Sophocles, his tragedy of Niobe_, 74 - - _Sparta, customs_, 16 - - _Suleyman the Magnificent and Ibrahim_, 114 - - _Symonds, J. A., quoted_, 15, 20, 31, 47, 68, 79 - - _Symposium of Plato_, 48 _et seq._; - _speech of Phædrus_, 49; - _of Pausanias_, 51; - _of Aristophanes_, 52; - _of Socrates_, 53, 54; - _also_ 72 - - _Symposium of Xenophon_, 59-61 - - - _Tacitus, Germania_, 11 - - _Tahiti, customs in_, 8 - - _Tennyson, Alfred, and his friend Hallam_, 169; - _“In Memoriam” quoted_, 170 _et seq._ - - _Theban Band, account of_, 21 _et seq._; - _also_ 28, 68, 211 - - _Theocritus, Idyll xii._, 80 _et seq._; - _Idyll xxix._, 83 - - _Theognis and Kurnus_, 74, 75 - - _Theseus and Pirithöus_, 15, 44, 85 - - _Thirlwall, Bishop, quoted_, 44 - - _Thoreau, H. D., quoted_, 175-6 - - _Thucydides quoted_, 32 - - - _Ulrichs, K. H._, 157; - _verses quoted_, 159 - - _Valerius Maximus quoted_, 37 - - _Vauvenargues and De Seytres_, 196, 197 - - _Virgil, 2nd Eclogue_, 90; - _imitated_, 133 - - _Vision, the divine_, 55, 56, 58 - - _Von Katte, his execution_, 205 - - _Von Kupffer, Anthology quoted_, 189, 190, 210, 211 - - - _Wagner, Richard, friendship with Ludwig II._, 153; - _letters_, 154, 155; - _on Greek comradeship_, 156 - - _Whitman, Walt, his “love of comrades,”_ 177; - _Democratic Vistas quoted_, 178; - _Leaves of Grass quoted_, 179-181 - - _William of Orange and Bentinck_, 145 - - _Winckelmann_, 148; - _his letters_, 148; - _Goethe on_, 149 - - -THE END. - -_Printed by S. CLARKE, 41, Granby Row, Manchester_ - - - - -_Other Works by the same Author_: - - -TOWARDS DEMOCRACY: complete Poems. Library Edition, 1905, cloth, gilt -edge, 506 pp., 3/6 net. - - THE SAME. Pocket Edition, India paper, with limp binding and gilt - edge, 3/6 net. - -ENGLAND’S IDEAL and other Papers on Social Subjects. Fourth Edition, -1902, pp. 176, cloth, 2/6; paper, 1/- - -CIVILISATION: ITS CAUSE AND CURE, essays on Modern Science, &c. Eighth -Edition, 1906, pp. 176, cloth, 2/6; paper, 1/- - -*LOVE’S COMING OF AGE: a series of papers on the Relations of the Sexes. -Fourth Edition, 1903, pp. 168, cloth, 3/6 net. - -ANGELS’ WINGS: Essays on Art and Life, with nine full-page plates, cloth -gilt, pp. 248, 6/- - -ADAM’S PEAK TO ELEPHANTA: sketches in Ceylon and India. New Edition, -1903, cloth gilt, 4/6 - -THE STORY OF EROS AND PSYCHE, with first book of Homer’s Iliad done into -English, and frontispiece, cloth gilt, 2/6 - -*IOLÄUS: An Anthology of Friendship. Printed in old face Caslon type, -with ornamental initials and side notes; cloth, gilt edge, 2/6 net. - -CHANTS OF LABOUR: a Songbook for the People, edited by EDWARD CARPENTER. -With frontispiece and cover by WALTER CRANE. Paper, 1/- - - (All the above published by SWAN SONNENSCHEIN & CO., LTD. Those - marked * published also by S. 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- margin: 0; - font-size: 100%; -} - -.x-ebookmaker .poetry .dropcap:first-letter { - float: none; - margin: 0; - font-size: 100%; -} - - </style> - </head> -<body> -<p style='text-align:center; font-size:1.2em; font-weight:bold'>The Project Gutenberg eBook of Ioläus: An Anthology of Friendship, by Edward Carpenter</p> -<div style='display:block; margin:1em 0'> -This eBook is for the use of anyone anywhere in the United States and -most other parts of the world at no cost and with almost no restrictions -whatsoever. You may copy it, give it away or re-use it under the terms -of the Project Gutenberg License included with this eBook or online -at <a href="https://www.gutenberg.org">www.gutenberg.org</a>. If you -are not located in the United States, you will have to check the laws of the -country where you are located before using this eBook. -</div> - -<p style='display:block; margin-top:1em; margin-bottom:1em; margin-left:2em; text-indent:-2em'>Title: Ioläus: An Anthology of Friendship</p> -<p style='display:block; margin-top:1em; margin-bottom:0; margin-left:2em; text-indent:-2em'>Author: Edward Carpenter</p> -<p style='display:block; text-indent:0; margin:1em 0'>Release Date: February 7, 2022 [eBook #67355]</p> -<p style='display:block; text-indent:0; margin:1em 0'>Language: English</p> - <p style='display:block; margin-top:1em; margin-bottom:0; margin-left:2em; text-indent:-2em; text-align:left'>Produced by: Turgut Dincer and the Online Distributed Proofreading Team at https://www.pgdp.net (This file was produced from images generously made available by The Internet Archive)</p> -<div style='margin-top:2em; margin-bottom:4em'>*** START OF THE PROJECT GUTENBERG EBOOK IOLÄUS: AN ANTHOLOGY OF FRIENDSHIP ***</div> - -<p><span class="pagenum"><a id="Page_i"></a>[i]</span></p> - -<h1>IOLÄUS</h1> - -<p><span class="pagenum"><a id="Page_ii"></a>[ii]</span></p> - -<hr class="chap x-ebookmaker-drop" /> - -<p><span class="pagenum"><a id="Page_iii"></a>[iii]</span></p> - -<div class="tp"> - -<p><span class="larger red">IOLÄUS</span><br /> -AN ANTHOLOGY OF FRIENDSHIP<br /> -EDITED BY<br /> -<span class="red">EDWARD CARPENTER</span></p> - -<p class="center">[<i>Second edition, enlarged</i>]</p> - -<p class="in3">PUBLISHED BY<br /> -<span class="red">SWAN SONNENSCHEIN & Co. LIMITED</span><br /> -HIGH STREET, BLOOMSBURY, LONDON<br /> -AND BY <span class="red">S. CLARKE</span> AT<br /> -41, GRANBY ROW, MANCHESTER<br /> -MCMVI</p> - -</div> - -<hr class="chap x-ebookmaker-drop" /> - -<p><span class="pagenum"><a id="Page_iv"></a>[iv]</span></p> - -<div class="blockquote"> - -<p>“<i>And as to the loves of Hercules it is difficult -to record them because of their number. But some -who think that Ioläus was one of them, do to this -day worship and honour him; and make their -loved ones swear fidelity at his tomb.</i>”</p> - -<p class="right">(<i>Plutarch</i>)</p> - -</div> - -<hr class="chap x-ebookmaker-drop" /> - -<div class="chapter"> - -<p><span class="pagenum"><a id="Page_v"></a>[v]</span></p> - -<h2 class="nobreak" id="PREFACE">PREFACE TO FIRST EDITION</h2> - -</div> - -<p class="dropcap">The degree to which Friendship, in the early -history of the world, has been recognised as -an institution, and the dignity ascribed to it, are -things hardly realized to-day. Yet a very slight examination -of the subject shows the important part -it has played. In making the following collection -I have been much struck by the remarkable manner -in which the customs of various races and times -illustrate each other, and the way in which they -point to a solid and enduring body of human sentiment -on the subject. By arranging the extracts in -a kind of rough chronological and evolutionary -order from those dealing with primitive races onwards, -the continuity of these customs comes out all -the more clearly, as well as their slow modification -in course of time. But it must be confessed that the -present collection is only incomplete, and a small -contribution, at best, towards a large subject.</p> - -<p>In the matter of quotation and translation, my -best thanks are due to various authors and holders -of literary copyrights for their assistance and authority; -and especially to the Master and Fellows of -Balliol College for permission to quote from the -late Professor Jowett’s translation of Plato’s dialogues;<span class="pagenum"><a id="Page_vi"></a>[vi]</span> -to Messrs. George Bell & Sons for leave -to make use of the Bohn series; to Messrs. A. & C. -Black for leave of quotation from the late J. Addington -Symonds’ <i>Studies of the Greek Poets</i>; and -to Messrs. Longmans, Green & Co., for sanction -of extracts from the Rev. W. H. Hutchings’ translation -of the <i>Confessions of St. Augustine</i>. In cases -where no reference is given the translations are by -the Editor.</p> - -<p class="right">E. C.</p> - -<p><i>March, 1902.</i></p> - -<hr class="chap x-ebookmaker-drop" /> - -<div class="chapter"> - -<p><span class="pagenum"><a id="Page_vii"></a>[vii]</span></p> - -<h2 class="nobreak">CONTENTS</h2> - -</div> - -<table summary="Contents"> - <tr> - <td class="tdr"></td> - <td></td> - <td class="tdpg"><i>page</i></td> - </tr> - <tr> - <td class="tdr"></td> - <td>Preface</td> - <td class="tdpg"><a href="#PREFACE">v.</a></td> - </tr> - <tr> - <td class="tdr">I.</td> - <td>Friendship-customs in the Pagan and Early World</td> - <td class="tdpg"><a href="#I">1</a></td> - </tr> - <tr> - <td class="tdr">II.</td> - <td>The place of Friendship in Greek Life and Thought</td> - <td class="tdpg"><a href="#II">39</a></td> - </tr> - <tr> - <td class="tdr">III.</td> - <td>Poetry of Friendship among the Greeks and Romans</td> - <td class="tdpg"><a href="#III">65</a></td> - </tr> - <tr> - <td class="tdr">IV.</td> - <td>Friendship in Early Christian and Mediæval Times</td> - <td class="tdpg"><a href="#IV">95</a></td> - </tr> - <tr> - <td class="tdr">V.</td> - <td>The Renaissance and Modern Times</td> - <td class="tdpg"><a href="#V">121</a></td> - </tr> - <tr> - <td class="tdr"></td> - <td>Additions [1906]</td> - <td class="tdpg"><a href="#Additions">183</a></td> - </tr> - <tr> - <td class="tdr"></td> - <td>Index</td> - <td class="tdpg"><a href="#Index">225</a></td> - </tr> -</table> - -<hr class="chap x-ebookmaker-drop" /> - -<div class="chapter"> - -<p><span class="pagenum"><a id="Page_1"></a>[1]</span></p> - -<h2 class="nobreak" id="I">I.<br /> -<span class="smaller"><i>Friendship-Customs in the Pagan & Early World</i></span></h2> - -<p><span class="pagenum"><a id="Page_2"></a>[2]</span></p> - -<hr class="chap x-ebookmaker-drop" /> - -<p><span class="pagenum"><a id="Page_3"></a>[3]</span></p> - -<h3 class="nobreak"><i>Friendship-Customs in the Pagan & Early World</i></h3> - -<div> -<img class="dropcap" src="images/dropcap-f.jpg" width="100" height="100" alt="" /> -</div> - -<p class="dropcap-pic">Friendship-Customs, of a very -marked and definite character, have -apparently prevailed among a great -many primitive peoples; but the -information that we have about them is seldom -thoroughly satisfactory. Travellers have been content -to note external ceremonies, like the exchange -of names between comrades, or the mutual tasting -of each other’s blood, but—either from want of -perception or want of opportunity—have not been -able to tell us anything about the inner meaning of -these formalities, or the sentiments which may have -inspired them. Still, we have material enough to -indicate that comrade-attachment has been recognised -as an important institution, and held in high<span class="pagenum"><a id="Page_4"></a>[4]</span> -esteem, among quite savage tribes; and some of -the following quotations will show this. When we -come to the higher culture of the Greek age the -material fortunately is abundant—not only for the -customs, but (in Greek philosophy and poetry) for -the inner sentiments which inspired these customs. -Consequently it will be found that the major part -of this and the following two chapters deals with -matter from Greek sources. The later chapters -carry on the subject in loosely historical sequence -through the Christian centuries down to modern -times.</p> - -<div class="sidenote"><i>Primitive Ceremony</i></div> - -<div> -<img class="dropcap" src="images/dropcap-t.jpg" width="100" height="100" alt="" /> -</div> - -<p class="dropcap-pic">The Balonda are an African tribe -inhabiting Londa land, among the -Southern tributaries of the Congo -River. They were visited by Livingstone, -and the following account of their customs -is derived from him:—</p> - -<div class="blockquote"> - -<p class="dropcap">“The Balonda have a most remarkable custom -of cementing friendship. When two men -agree to be special friends they go through a singular -ceremony. The men sit opposite each other -holding hands, and by the side of each is a vessel<span class="pagenum"><a id="Page_5"></a>[5]</span> -of beer. Slight cuts are then made on the clasped -hands, on the pit of the stomach, on the right -cheek, and on the forehead. The point of a grass-blade -is pressed against each of these cuts, so as -to take up a little of the blood, and each man -washes the grass-blade in his own beer vessel. -The vessels are then exchanged and the contents -drunk, so that each imbibes the blood of the other. -The two are thenceforth considered as blood-relations, -and are bound to assist each other in -every possible manner. While the beer is being -drunk, the friends of each of the men beat on the -ground with clubs, and bawl out certain sentences -as ratification of the treaty. It is thought correct -for all the friends of each party to the contract to -drink a little of the beer. The ceremony is called -‘Kasendi.’ After it has been completed, gifts are -exchanged, and both parties always give their -most precious possessions.” <i>Natural History of -Man. Rev. J. G. Wood. Vol: Africa</i>, p. 419.</p> - -</div> - -<div class="sidenote"><i>Exchange of Names</i></div> - -<p>Among the Manganjas and other tribes of the -Zambesi region, Livingstone found the custom of -changing names prevalent.</p> - -<div class="blockquote"> - -<p class="dropcap">“Sininyane (a headman) had exchanged -names with a Zulu at Shupanga, and on being -called the next morning made no answer; to a<span class="pagenum"><a id="Page_6"></a>[6]</span> -second and third summons he paid no attention; -but at length one of his men replied, ‘He is not -Sininyane now, he is Moshoshoma;’ and to this -name he answered promptly. The custom of exchanging -names with men of other tribes is not -uncommon; and the exchangers regard themselves -as close comrades, owing special duties to -each other ever after. Should one by chance visit -his comrade’s town, he expects to receive food, -lodging, and other friendly offices from him.” -<i>Narrative of an Expedition to the Zambesi. By -David and Charles Livingstone. Murray</i>, 1865, -p. 148.</p> - -</div> - -<div class="sidenote"><i>David and Jonathan</i></div> - -<div> -<img class="dropcap" src="images/dropcap-i.jpg" width="100" height="100" alt="" /> -</div> - -<p class="dropcap-pic">In the story of David and Jonathan, -which follows, we have an example, -from much the same stage of primitive -tribal life, of a compact between two -friends—one the son of the chief, the other a shepherd -youth—only in this case, in the song of -David (“I am distressed for thee, my brother Jonathan, -thy love to me was wonderful”) we are fortunate -in having the inner feeling preserved for us. -It should be noted that Jonathan gives to David -his “most precious possessions.”</p> - -<p><span class="pagenum"><a id="Page_7"></a>[7]</span></p> - -<div class="blockquote"> - -<p class="dropcap">“And when Saul saw David go forth against -the Philistine (Goliath), he said unto Abner, -the captain of the host, ‘Abner, whose son is this -youth?’ And Abner said, ‘As thy soul liveth, O -King, I cannot tell.’ And the King said, ‘Inquire -thou whose son the stripling is.’ And as David -returned from the slaughter of the Philistine, -Abner took him and brought him before Saul, -with the head of the Philistine in his hand. And -Saul said to him, ‘Whose son art thou, young -man?’ And David answered, ‘The son of thy -servant Jesse the Bethlehemite.’</p> - -<p>“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 Jonathan -loved him as his own soul. And Saul took him -that day, and would let him go no more home to -his father’s house. Then Jonathan and David -made a covenant, because he loved him as his own -soul. And Jonathan stripped himself of the robe -that was upon him, and gave it to David, and his -garments, even to his sword, and to his bow, and -to his girdle.” <i>1 Sam.</i> ch. xvii. 55.</p> - -</div> - -<div class="sidenote"><i>Flower Friends</i></div> - -<p>With regard to the exchange of names, a slightly -different custom prevails among the Bengali coolies. -Two youths, or two girls, will exchange two<span class="pagenum"><a id="Page_8"></a>[8]</span> -flowers (of the same kind) with each other, in -token of perpetual alliance. After that, one speaks -of the other as “my flower,” but never alludes to -the other by <i>name</i> again—only by some roundabout -phrase.</p> - -<div class="sidenote"><i>Polynesia Tahiti</i></div> - -<div> -<img class="dropcap" src="images/dropcap-h.jpg" width="100" height="100" alt="" /> -</div> - -<p class="dropcap-pic">Herman Melville, who voyaged -among the Pacific Islands in 1841-1845, -gives some interesting and reliable -accounts of Polynesian customs -of that period. He says:—</p> - -<div class="blockquote"> - -<p class="dropcap">“The really curious way in which all the Polynesians -are in the habit of making bosom -friends at the shortest possible notice is deserving -of remark. Although, among a people like the -Tahitians, vitiated as they are by sophisticating -influences, this custom has in most cases degenerated -into a mere mercenary relation, it nevertheless -had its origin in a fine, and in some instances -heroic, sentiment formerly entertained by their -fathers.</p> - -<p>“In the annals of the island (Tahiti) are examples -of extravagant friendships, unsurpassed by -the story of Damon and Pythias, in truth, much -more wonderful; for notwithstanding the devotion—even -of life in some cases—to which they<span class="pagenum"><a id="Page_9"></a>[9]</span> -led, they were frequently entertained at first sight -for some stranger from another island.” <i>Omoo</i>, -<i>Herman Melville</i>, ch. 39, p. 154.</p> - -</div> - -<div class="blockquote"> - -<p class="dropcap">“Though little inclined to jealousy in (ordinary) -love-matters, the Tahitian will hear of -no rivals in his friendship.” <i>Ibid</i>, ch. 40.</p> - -</div> - -<div class="sidenote"><i>Marquesas Islands</i></div> - -<p>Melville spent some months on one of the Marquesas -Islands, in a valley occupied by a tribe called -Typees; one day there turned up a stranger belonging -to a hostile tribe who occupied another part -of the island:—</p> - -<div class="blockquote"> - -<p class="dropcap">“The stranger could not have been more than -twenty-five years of age, and was a little -above the ordinary height; had he been a single -hair’s breadth taller, the matchless symmetry of -his form would have been destroyed. His unclad -limbs were beautifully formed; whilst the elegant -outline of his figure, together with his beardless -cheeks, might have entitled him to the distinction -of standing for the statue of the Polynesian -Apollo; and indeed the oval of his countenance -and the regularity of every feature reminded me -of an antique bust. But the marble repose of art -was supplied by a warmth and liveliness of expression -only to be seen in the South Sea Islander<span class="pagenum"><a id="Page_10"></a>[10]</span> -under the most favourable developments of -nature.... When I expressed my surprise (at his -venturing among the Typees) he looked at me for -a moment as if enjoying my perplexity, and then -with his strange vivacity exclaimed—‘Ah! me -taboo—me go Nukuheva—me go Tior—me go -Typee—me go everywhere—nobody harm me, -me taboo.’</p> - -<p>“This explanation would have been altogether -unintelligible to me, had it not recalled to my mind -something I had previously heard concerning a -singular custom among these islanders. Though -the country is possessed by various tribes, whose -mutual hostilities almost wholly preclude any -intercourse between them; yet there are instances -where a person having ratified friendly relations -with some individual belonging to the valley, -whose inmates are at war with his own, may under -particular restrictions venture with impunity into -the country of his friend, where under other circumstances -he would have been treated as an -enemy. In this light are personal friendships regarded -among them, and the individual so protected -is said to be ‘taboo,’ and his person to a -certain extent is held as sacred. Thus the stranger -informed me he had access to all the valleys in -the island.” <i>Typee</i>, <i>Herman Melville</i>, ch. xviii.</p> - -</div> - -<p><span class="pagenum"><a id="Page_11"></a>[11]</span></p> - -<div> -<img class="dropcap" src="images/dropcap-i.jpg" width="100" height="100" alt="" /> -</div> - -<p class="dropcap-pic">In almost all primitive nations, warfare -has given rise to institutions of military -comradeship—including, for instance, -institutions of instruction for -young warriors, of personal devotion to their -leaders, or of personal attachment to each other. -In Greece these customs were specially defined, as -later quotations will show.</p> - -<div class="sidenote"><i>Tacitus on Military Comradeship</i></div> - -<p>Tacitus, speaking of the arrangement among the -Germans by which each military chief was surrounded -by younger companions in arms, says:—</p> - -<div class="blockquote"> - -<p class="dropcap">“There is great emulation among the companions, -which shall possess the highest place -in the favour of their chief; and among the chiefs, -which shall excel in the number and valour of his -companions. It is their dignity, their strength, -to be always surrounded with a large body of -select youth, an ornament in peace, a bulwark in -war... In the field of battle, it is disgraceful for -the chief to be surpassed in valour; it is disgraceful -for the companions not to equal their chief; -but it is reproach and infamy during a whole succeeding -life to retreat from the field surviving -him. To aid, to protect him; to place their own<span class="pagenum"><a id="Page_12"></a>[12]</span> -gallant actions to the account of his glory is their -first and most sacred engagement.” <i>Tacitus</i>, <i>Germania</i>, -13, 14, <i>Bohn Series</i>.</p> - -</div> - -<div class="sidenote"><i>The Khalifa at Khartoum</i></div> - -<div> -<img class="dropcap" src="images/dropcap-a.jpg" width="100" height="100" alt="" /> -</div> - -<p class="dropcap-pic">Among the Arab tribes very much -the same thing may be found, every -Sheikh having his bodyguard of -young men, whom he instructs and -educates, while they render to him their military and -personal devotion. In the late expedition of the -British to Khartoum (Nov., 1899), when Colonel -Wingate and his troops mowed down the Khalifa -and his followers with their Maxims, the death of -the Khalifa was thus described by a correspondent -of the daily papers:—</p> - -<div class="blockquote"> - -<p class="dropcap">“In the centre of what was evidently the main -attack on our right we came across a very large -number of bodies all huddled together in a very -small place; their horses lay dead behind them, the -Khalifa lay dead on his furma, or sheepskin, the -typical end of the Arab Sheikh who disdains surrender; -on his right was the Khalifa Aly Wad Hila, -and on his left Ahmed Fedil, his great fighting -leader, whilst all around him lay his faithful emirs, -all content to meet their death when he had chosen<span class="pagenum"><a id="Page_13"></a>[13]</span> -to meet his. His black Mulamirin, or bodyguard, -all lay dead in a straight line about 40 yards in front -of their master’s body, with their faces to the foe -and faithful to the last. It was truly a touching -sight, and one could not help but feel that ... their -end was truly grand.... Amongst the dead were -found two men tied together by the arms, who had -charged towards the guns and had got nearer than -any others. On enquiring of the prisoners Colonel -Wingate was told these two were great friends, and -on seeing the Egyptian guns come up had tied -themselves by the arms with a cord, swearing to -reach the guns or die together.”</p> - -</div> - -<div class="sidenote"><i>Primitive Germans</i></div> - -<p>Compare also the following quotation from Ammianus -Marcellinus (xvi. 13), who says that when -Chonodomarus, “King of the Alamanni,” was taken -prisoner by the Romans,</p> - -<div class="blockquote"> - -<p class="dropcap">“His companions, two hundred in number, and -three friends peculiarly attached to him, -thinking it infamous to survive their prince, or not -to die for him, surrendered themselves to be put -in bonds.”</p> - -</div> - -<div class="sidenote"><i>South African Tribes</i></div> - -<p>The following passage from Livingstone shows -the existence among the African tribes of his time -of a system, which Wood rightly says “has a singular<span class="pagenum"><a id="Page_14"></a>[14]</span> -resemblance to the instruction of pages in the -days of chivalry”:—</p> - -<div class="blockquote"> - -<p class="dropcap">“Monina (one of the confederate chiefs of the -Banyai) had a great number of young men -about him, from twelve to fifteen years of age. -These were all sons of free men, and bands of -young lads like them in the different districts leave -their parents about the age of puberty and live with -such men as Monina for the sake of instruction. -When I asked the nature of the instruction I was -told ‘Bonyái,’ which I suppose may be understood -as indicating manhood, for it sounds as if we should -say, ‘to teach an American Americanism,’ or, ‘an -Englishman to be English.’ While here they are -kept in subjection to rather stringent regulations.... -They remain unmarried until a fresh set of -youths is ready to occupy their place under the -same instruction.” <i>Missionary Travels and Researches -in South Africa.</i> <i>By David Livingstone</i>, -1857, p. 618.</p> - -</div> - -<p>M. Foley (Bulln. Soc. d’Anthr. de Paris, 1879) -speaks of fraternity in arms among the natives of -New Caledonia as forming a close tie—closer even -than consanguinity.</p> - -<p><span class="pagenum"><a id="Page_15"></a>[15]</span></p> - -<div class="sidenote"><i>Greek Friendship and Mediæval Chivalry</i></div> - -<div> -<img class="dropcap" src="images/dropcap-w.jpg" width="100" height="100" alt="" /> -</div> - -<p class="dropcap-pic">With regard to Greece, J. Addington -Symonds has some interesting remarks, -which are well worthy of -consideration; he says:—</p> - -<div class="blockquote"> - -<p class="dropcap">“Nearly all the historians of Greece have -failed to insist upon the fact that fraternity in -arms played for the Greek race the same part as the -idealisation of women for the knighthood of feudal -Europe. Greek mythology and history are full of -tales of friendship, which can only be paralleled by -the story of David and Jonathan in the Bible. The -legends of Herakles and Hylas, of Theseus and -Pirithöus, of Apollo and Hyacinth, of Orestes and -Pylades, occur immediately to the mind. Among -the noblest patriots, tyrannicides, lawgivers, and -self-devoted heroes in the early times of Greece, -we always find the names of friends and comrades -received with peculiar honour. Harmodius and -Aristogeiton, who slew the despot Hipparchus at -Athens; Diocles and Philolaus, who gave laws to -Thebes; Chariton and Melanippus, who resisted -the sway of Phalaris in Sicily; Cratinus and Aristodemus, -who devoted their lives to propitiate offended -deities when a plague had fallen on Athens; -these comrades, staunch to each other in their love,<span class="pagenum"><a id="Page_16"></a>[16]</span> -and elevated by friendship to the pitch of noblest -enthusiasm, were among the favourite saints of -Greek legend and history. In a word, the chivalry -of Hellas found its motive force in friendship rather -than in the love of women; and the motive force of -all chivalry is a generous, soul-exalting, unselfish -passion. The fruit which friendship bore among -the Greeks was courage in the face of danger, indifference -to life when honour was at stake, patriotic -ardour, the love of liberty, and lion-hearted -rivalry in battle. ‘Tyrants,’ said Plato, ‘stand in -awe of friends.’” <i>Studies of the Greek Poets.</i> <i>By J. A. -Symonds</i>, vol. 1, p. 97.</p> - -</div> - -<div class="sidenote"><i>Fraternity in Arms in Sparta</i></div> - -<div> -<img class="dropcap" src="images/dropcap-t.jpg" width="100" height="100" alt="" /> -</div> - -<p class="dropcap-pic">The customs connected with this fraternity -in arms, in Sparta and in -Crete, are described with care and at -considerable length in the following -extract from Müller’s <i>History and Antiquities of the -Doric Race</i>, book iv., ch. 4, par. 6:—</p> - -<div class="blockquote"> - -<p class="dropcap">“At Sparta the party loving was called εἰσπνήλας, -and his affection was termed a <i>breathing in</i>, or -<i>inspiring</i> (εἰσπνεῖν); which expresses the pure and -mental connection between the two persons, and -corresponds with the name of the other, viz.: ἀίτας, -<i>i.e.</i>, <i>listener</i> or <i>bearer</i>. Now it appears to have been<span class="pagenum"><a id="Page_17"></a>[17]</span> -the practice for every youth of good character to -have his lover; and on the other hand every well-educated -man was bound by custom to be the lover -of some youth. Instances of this connection are -furnished by several of the royal family of Sparta; -thus, Agesilaus, while he still belonged to the herd -(ἀγέλη) of youths, was the hearer (ἀίτας) of Lysander, -and himself had in his turn also a hearer; his -son Archidamus was the lover of the son of Sphodrias, -the noble Cleonymus; Cleomenes III. was -when a young man the hearer of Xenares, and later -in life the lover of the brave Panteus. The connection -usually originated from the proposal of the -lover; yet it was necessary that the listener should -accept him with real affection, as a regard to the -riches of the proposer was considered very disgraceful; -sometimes, however, it happened that -the proposal originated from the other party. The -connection appears to have been very intimate and -faithful; and was recognised by the State. If his -relations were absent, the youth might be represented -in the public assembly by his lover; in battle -too they stood near one another, where their fidelity -and affection were often shown till death; while -at home the youth was constantly under the eyes -of his lover, who was to him as it were a model and -pattern of life; which explains why, for many<span class="pagenum"><a id="Page_18"></a>[18]</span> -faults, particularly want of ambition, the lover -could be punished instead of the listener.”</p> - -</div> - -<div class="sidenote"><i>Crete</i></div> - -<div class="blockquote"> - -<p class="dropcap">“This ancient national custom prevailed with -still greater force in Crete; which island was -hence by many persons considered as the original -seat of the connection in question. Here too it was -disgraceful for a well-educated youth to be without -a lover; and hence the party loved was termed -κλεινὸς, the <i>praised</i>; the lover being simply called -φιλήτωρ. It appears that the youth was always -carried away by force, the intention of the ravisher -being previously communicated to the relations, -who however took no measures of precaution, and -only made a feigned resistance; except when the -ravisher appeared, either in family or talent, -unworthy of the youth. The lover then led him away -to his apartment (ἀνδρεῖον), and afterwards, with -any chance companions, either to the mountains -or to his estate. Here they remained two months -(the period prescribed by custom), which were -passed chiefly in hunting together. After this time -had expired, the lover dismissed the youth, and at -his departure gave him, according to custom, an -ox, a military dress, and brazen cup, with other -things; and frequently these gifts were increased -by the friends of the ravisher. The youth then -sacrificed the ox to Jupiter, with which he gave a feast<span class="pagenum"><a id="Page_19"></a>[19]</span> -to his companions: and now he stated how he had -been pleased with his lover; and he had complete -liberty by law to punish any insult or disgraceful -treatment. It depended now on the choice of the -youth whether the connection should be broken -off or not. If it was kept up, the companion in arms -(παραστάτης), as the youth was then called, wore -the military dress which had been given him, and -fought in battle next his lover, inspired with double -valour by the gods of war and love, according to -the notions of the Cretans; and even in man’s age -he was distinguished by the first place and rank in -the course, and certain insignia worn about the -body.</p> - -<p>“Institutions, so systematic and regular as these, -did not exist in any Doric State except Crete and -Sparta; but the feelings on which they were founded -seem to have been common to all the Dorians. -The loves of Philolaus, a Corinthian of the family -of the Bacchiadae, and the lawgiver of Thebes, and -of Diocles the Olympic conqueror, lasted until -death; and even their graves were turned towards -one another in token of their affection; and another -person of the same name was honoured in -Megara, as a noble instance of self-devotion for the -object of his love.” <i>Ibid.</i></p> - -</div> - -<div class="sidenote"><i>Diocles</i></div> - -<p>For an account of Philolaus and Diocles, Aristotle<span class="pagenum"><a id="Page_20"></a>[20]</span> -(Pol. ii. 9) may be referred to. The second -Diocles was an Athenian who died in battle for the -youth he loved.</p> - -<div class="blockquote"> - -<p class="dropcap">“His tomb was honoured with the ἐναγίσματα of -heroes, and a yearly contest for skill in kissing -formed part of his memorial celebration.” -<i>J. A. Symonds’</i> “<i>A Problem in Greek Ethics</i>,” <i>privately -printed</i>, 1883; <i>see also Theocritus</i>, Idyll xii. infra.</p> - -</div> - -<div class="sidenote"><i>Albanian Customs</i></div> - -<div> -<img class="dropcap" src="images/dropcap-h.jpg" width="100" height="100" alt="" /> -</div> - -<p class="dropcap-pic">Hahn, in his <i>Albanesische Studien</i>, says -that the Dorian customs of comradeship -still flourish in Albania “just as -described by the ancients,” and are -closely entwined with the whole life of the people—though -he says nothing of any military signification. -It appears to be a quite recognised institution -for a young man to take to himself a youth or boy as -his special comrade. He instructs, and when necessary -reproves, the younger; protects him, and -makes him presents of various kinds. The relation -generally, though not always ends with the marriage -of the elder. The following is reported by -Hahn as in the actual words of his informant (an -Albanian):—</p> - -<p><span class="pagenum"><a id="Page_21"></a>[21]</span></p> - -<div class="blockquote"> - -<p class="dropcap">“Love of this kind is occasioned by the sight -of a beautiful youth; who thus kindles in -the lover a feeling of wonder and causes his heart -to open to the sweet sense which springs from the -contemplation of beauty. By degrees love steals -in and takes possession of the lover, and to such -a degree that all his thoughts and feelings are absorbed -in it. When near the beloved he loses himself -in the sight of him; when absent he thinks of -him only.” These loves, he continued, “are with a -few exceptions as pure as sunshine, and the highest -and noblest affections that the human heart can -entertain.” <i>Hahn</i>, vol. 1, p. 166.</p> - -</div> - -<p>Hahn also mentions that troops of youths, like -the Cretan and Spartan <i>agelae</i>, are formed in Albania, -of twenty-five or thirty members each. The -comradeship usually begins during adolescence, -each member paying a fixed sum into a common -fund, and the interest being spent on two or three -annual feasts, generally held out of doors.</p> - -<div class="sidenote"><i>The Theban Band</i></div> - -<div> -<img class="dropcap" src="images/dropcap-t.jpg" width="100" height="100" alt="" /> -</div> - -<p class="dropcap-pic">The Sacred Band of Thebes, or Theban -Band, was a battalion composed -entirely of friends and lovers; and -forms a remarkable example of military<span class="pagenum"><a id="Page_22"></a>[22]</span> -comradeship. The references to it in later -Greek literature are very numerous, and there -seems no reason to doubt the general truth of the -traditions concerning its formation and its complete -annihilation by Philip of Macedon at the battle of -Chaeronea (<span class="allsmcap">B.C.</span> 338). Thebes was the last stronghold -of Hellenic independence, and with the Theban -Band Greek freedom perished. But the mere -existence of this phalanx, and the fact of its renown, -show to what an extent comradeship was recognised -and prized as an <i>institution</i> among these peoples. -The following account is taken from Plutarch’s <i>Life -of Pelopidas</i>, Clough’s translation:—</p> - -<div class="blockquote"> - -<p class="dropcap">“Gorgidas, according to some, first formed -the Sacred Band of 300 chosen men, to whom -as being a guard for the citadel the State allowed -provision, and all things necessary for exercise; -and hence they were called the city band, as citadels -of old were usually called cities. Others say -that it was composed of young men attached to -each other by personal affection, and a pleasant -saying of Pammenes is current, that Homer’s -Nestor was not well skilled in ordering an army, -when he advised the Greeks to rank tribe and tribe,<span class="pagenum"><a id="Page_23"></a>[23]</span> -and family and family, together, that so ‘tribe -might tribe, and kinsmen kinsmen aid,’ but that -he should have joined lovers and their beloved. -For men of the same tribe or family little value one -another when dangers press; but a band cemented -together by friendship grounded upon love is -never to be broken, and invincible; since the lovers, -ashamed to be base in sight of their beloved, -and the beloved before their lovers, willingly rush -into danger for the relief of one another. Nor can -that be wondered at since they have more regard -for their absent lovers than for others present; as -in the instance of the man who, when his enemy -was going to kill him, earnestly requested him to -run him through the breast, that his lover might -not blush to see him wounded in the back. It is a -tradition likewise that Ioläus, who assisted Hercules -in his labours and fought at his side, was beloved -of him; and Aristotle observes that even in -his time lovers plighted their faith at Ioläus’ tomb. -It is likely, therefore, that this band was called sacred -on this account; as Plato calls a lover a divine -friend. It is stated that it was never beaten till the -battle at Chaeronea; and when Philip after the -fight took a view of the slain, and came to the place -where the three hundred that fought his phalanx -lay dead together, he wondered, and understanding<span class="pagenum"><a id="Page_24"></a>[24]</span> -that it was the band of lovers, he shed tears and -said, ‘Perish any man who suspects that these men -either did or suffered anything that was base.’</p> - -<p>“It was not the disaster of Laius, as the poets imagine, -that first gave rise to this form of attachment -among the Thebans, but their lawgivers, designing -to soften whilst they were young their natural -fickleness, brought for example the pipe into great -esteem, both in serious and sportive occasions, and -gave great encouragement to these friendships in -the Palaestra, to temper the manner and character -of the youth. With a view to this, they did well -again to make Harmony, the daughter of Mars -and Venus, their tutelar deity; since where force -and courage is joined with gracefulness and winning -behaviour, a harmony ensues that combines -all the elements of society in perfect consonance -and order.</p> - -<p>“Gorgidas distributed this sacred Band all -through the front ranks of the infantry, and thus -made their gallantry less conspicuous; not being -united in one body, but mingled with many others -of inferior resolution, they had no fair opportunity -of showing what they could do. But Pelopidas, -having sufficiently tried their bravery at Tegyrae, -where they had fought alone, and around his own -person, never afterwards divided them, but keeping<span class="pagenum"><a id="Page_25"></a>[25]</span> -them entire, and as one man, gave them the -first duty in the greatest battles. For as horses run -brisker in a chariot than single, not that their joint -force divides the air with greater ease, but because -being matched one against another circulation kindles -and enflames their courage; thus, he thought, -brave men, provoking one another to noble actions, -would prove most serviceable and most resolute -where all were united together.”</p> - -</div> - -<div class="sidenote"><i>Athenæus</i></div> - -<div> -<img class="dropcap" src="images/dropcap-s.jpg" width="100" height="100" alt="" /> -</div> - -<p class="dropcap-pic">Stories of romantic friendship form -a staple subject of Greek literature, -and were everywhere accepted and -prized. The following quotations -from Athenæus and Plutarch contain allusions to -the Theban Band, and other examples:—</p> - -<div class="blockquote"> - -<p class="dropcap">“And the Lacedæmonians offer sacrifices to -Love before they go to battle, thinking that -safety and victory depend on the friendship of -those who stand side by side in the battle array.... -And the regiment among the Thebans, which -is called the <i>Sacred Band</i>, is wholly composed of -mutual lovers, indicating the majesty of the God, -as these men prefer a glorious death to a shameful -and discreditable life.” <i>Athenæus</i>, bk. xiii., ch. 12.</p> - -</div> - -<div class="sidenote"><i>Ioläus</i></div> - -<p>Ioläus, above-mentioned, is said to have been the<span class="pagenum"><a id="Page_26"></a>[26]</span> -charioteer of Hercules, and his faithful companion. -As the comrade of Hercules he was worshipped beside -him in Thebes, where the gymnasium was -named after him. Plutarch alludes to this friendship -again in his treatise on Love (<i>Eroticus</i>, par. -17):—</p> - -<div class="blockquote"> - -<p class="dropcap">“And as to the loves of Hercules, it is difficult -to record them because of their number; but -those who think that Ioläus was one of them do to -this day worship and honour him, and make their -loved ones swear fidelity at his tomb.”</p> - -</div> - -<div class="sidenote"><i>Plutarch on Love</i></div> - -<p>And in the same treatise:—</p> - -<div class="blockquote"> - -<p class="dropcap">“Consider also how Love (Eros) excels in -warlike feats, and is by no means idle, as Euripides -called him, nor a carpet knight, nor ‘sleeping -on soft maidens’ cheeks.’ For a man inspired -by Love needs not Ares to help him when he goes -out as a warrior against the enemy, but at the bidding -of his own god is ‘ready’ for his friend ‘to go -through fire and water and whirlwinds.’ And in -Sophocles’ play, when the sons of Niobe are being -shot at and dying, one of them calls out for no -helper or assister but his lover.</p> - -<p>“And you know of course how it was that Cleomachus, -the Pharsalian, fell in battle.... When<span class="pagenum"><a id="Page_27"></a>[27]</span> -the war between the Eretrians and Chalcidians was -at its height, Cleomachus had come to aid the -latter with a Thessalian force; and the Chalcidian -infantry seemed strong enough, but they had great -difficulty in repelling the enemy’s cavalry. So they -begged that high-souled hero, Cleomachus, to -charge the Eretrian cavalry first. And he asked the -youth he loved, who was by, if he would be a spectator -of the fight, and he saying he would, and -affectionately kissing him and putting his helmet -on his head, Cleomachus, with a proud joy, put -himself at the head of the bravest of the Thessalians, -and charged the enemy’s cavalry with such -impetuosity that he threw them into disorder and -routed them; and the Eretrian infantry also fleeing -in consequence, the Chalcidians won a splendid -victory. However, Cleomachus got killed, and -they show his tomb in the market place at Chalcis, -over which a huge pillar stands to this day.” <i>Eroticus</i>, -par. 17, <i>trans. Bohn’s Classics</i>.</p> - -</div> - -<p>And further on in the same:—</p> - -<div class="blockquote"> - -<p class="dropcap">“And among you Thebans, Pemptides, is it not -usual for the lover to give his boylove a complete -suit of armour when he is enrolled among the -men? And did not the erotic Pammenes change -the disposition of the heavy-armed infantry, censuring<span class="pagenum"><a id="Page_28"></a>[28]</span> -Homer as knowing nothing about love, -because he drew up the Achæans in order of battle -in tribes and clans, and did not put lover and love -together, that so ‘spear should be next to spear and -helmet to helmet’ (<i>Iliad</i>, xiii. 131), seeing that -love is the only invincible general. For men in -battle will leave in the lurch clansmen and friends, -aye, and parents and sons, but what warrior ever -broke through or charged through lover and love, -seeing that when there is no necessity lovers -frequently display their bravery and contempt -of life.”</p> - -</div> - -<div class="sidenote"><i>Athenæus on the same</i></div> - -<div> -<img class="dropcap" src="images/dropcap-t.jpg" width="100" height="100" alt="" /> -</div> - -<p class="dropcap-pic">The following is from the <i>Deipnosophists</i> -of Athenæus (bk. xiii. ch. 78):—</p> - -<div class="blockquote"> - -<p class="dropcap">“But Hieronymus the Peripatetic -says that the loves of youths -used to be much encouraged, for -this reason, that the vigour of the young and their -close agreement in comradeship have led to the -overthrow of many a tyranny. For in the presence -of his favorite a lover would rather endure anything -than earn the name of coward; a thing which -was proved in practice by the Sacred Band, established -at Thebes under Epaminondas; as well as -by the death of the Pisistratidæ, which was brought -about by Harmodius and Aristogeiton.</p> - -<p><span class="pagenum"><a id="Page_29"></a>[29]</span></p> - -<p>“And at Agrigentum in Sicily the same was -shown by the mutual love of Chariton and Melanippus—of -whom Melanippus was the younger -beloved, as Heraclides of Pontus tells in his Treatise -on Love. For these two having been accused -of plotting against Phalaris, and being put to torture -in order to force them to betray their accomplices, -not only did not tell, but even compelled -Phalaris to such pity of their tortures that he released -them with many words of praise. Whereupon -Apollo, pleased at his conduct, granted to -Phalaris a respite from death; and declared the -same to the men who inquired of the Pythian -priestess how they might best attack him. He also -gave an oracular saying concerning Chariton....</p> - -<div class="poetry-container"> -<div class="poetry"> - <div class="stanza"> - <div class="verse indent0">‘Blessed indeed was Chariton and Melanippus,</div> - <div class="verse indent0">Pioneers of Godhead, and of mortals the one most<a id="FNanchor_1" href="#Footnote_1" class="fnanchor">[1]</a> beloved.’”</div> - </div> -</div> -</div> -</div> - -<p>Epaminondas, the great Theban general and -statesman, so we are told by the same author, -had for his young comrades Asopichus and Cephisodorus, -“the latter of whom fell with him at -Mantineia, and is buried near him.”</p> - -<p><span class="pagenum"><a id="Page_30"></a>[30]</span></p> - -<div class="sidenote"><i>Parmenides and Zeno</i></div> - -<div> -<img class="dropcap" src="images/dropcap-t.jpg" width="100" height="100" alt="" /> -</div> - -<p class="dropcap-pic">These are mainly instances of what -might be called “military comradeship,” -but as may be supposed, -friendship in the early world did not -rest on this alone. With the growth of culture -other interests came in; and among the Greeks especially -association in the pursuit of art or politics -or philosophy became a common ground. Parmenides, -the philosopher, whose life was held peculiarly -holy, loved his pupil Zeno (see Plato <i>Parm</i>, 127A):</p> - -<div class="blockquote"> - -<p class="dropcap">“Parmenides and Zeno came to Athens, he -said, at the great Panathenæan festival; the -former was, at the time of his visit, about 65 years -old, very white with age, but well-favoured. Zeno -was nearly 40 years of age, of a noble figure and -fair aspect; and in the days of his youth he was reported -to have been beloved of Parmenides.”</p> - -</div> - -<div class="sidenote"><i>Phædo</i></div> - -<p>Pheidias, the sculptor, loved Pantarkes, a youth -of Elis, and carved his portrait at the foot of the -Olympian Zeus (Pausanias v. II), and politicians -and orators like Demosthenes and Æschines were -proud to avow their attachments. It was in a house<span class="pagenum"><a id="Page_31"></a>[31]</span> -of ill-fame, according to Diogenes Laertius (ii. 105) -that Socrates first met Phædo:—</p> - -<div class="blockquote"> - -<p class="dropcap">“This unfortunate youth was a native of Elis. -Taken prisoner in war, he was sold in the -public market to a slave dealer, who then acquired -the right by Attic law to engross his earnings for -his own pocket. A friend of Socrates, perhaps -Cebes, bought him from his master, and he became -one of the chief members of the Socratic circle. His -name is given to the Platonic dialogue on immortality, -and he lived to found what is called the -Eleo-Socratic School. No reader of Plato forgets -how the sage on the eve of his death stroked the -beautiful long hair of Phædo, and prophesied that -he would soon have to cut it short in mourning for -his teacher.” <i>J. A. Symonds</i>, <i>A Problem in Greek -Ethics</i> p. 58.</p> - -</div> - -<p>The relation of friendship to the pursuit of philosophy -is a favorite subject with Plato, and is illustrated -by some later quotations (see <i>infra</i> ch. 2).</p> - -<div class="sidenote"><i>The Story of Harmodius and Aristogeiton</i></div> - -<div> -<img class="dropcap" src="images/dropcap-i.jpg" width="100" height="100" alt="" /> -</div> - -<p class="dropcap-pic">I conclude the present section by -the insertion of three stories taken -from classical sources. Though of -a legendary character, it is probable -that they enshrine some memory or tradition of<span class="pagenum"><a id="Page_32"></a>[32]</span> -actual facts. The story of Harmodius and Aristogeiton -at any rate is treated by Herodotus and -Thucydides as a matter of serious history. The -names of these two friends were ever on the lips of -the Athenians as the founders of the city’s freedom, -and to be born of their blood was esteemed among -the highest of honours. But whether historical or -not, these stories have much the same value for us, -in so far as they indicate the ideals on which the -Greek mind dwelt, and which it considered possible -of realisation.</p> - -<div class="blockquote"> - -<p class="dropcap">“Now the attempt of Aristogeiton and Harmodius -arose out of a love affair, which I will -narrate at length; and the narrative will show that -the Athenians themselves give quite an inaccurate -account of their own tyrants, and of the incident -in question, and know no more than other Hellenes. -Pisistratus died at an advanced age in possession -of the tyranny, and then, not as is the -common opinion Hipparchus, but Hippias (who -was the eldest of his sons) succeeded to his power.</p> - -<p>“Harmodius was in the flower of his youth, and -Aristogeiton, a citizen of the middle class, became -his lover. Hipparchus made an attempt to gain<span class="pagenum"><a id="Page_33"></a>[33]</span> -the affections of Harmodius, but he would not -listen to him, and told Aristogeiton. The latter was -naturally tormented at the idea, and fearing that -Hipparchus, who was powerful, would resort to -violence, at once formed such a plot as a man in -his station might for the overthrow of the tyranny. -Meanwhile Hipparchus made another attempt; -he had no better success, and thereupon he determined, -not indeed to take any violent step, but to -insult Harmodius in some underhand manner, so -that his motive could not be suspected<a id="FNanchor_2" href="#Footnote_2" class="fnanchor">[2]</a>....</p> - -<p>“When Hipparchus found his advances repelled -by Harmodius he carried out his intention of insulting -him. There was a young sister of his whom -Hipparchus and his friends first invited to come -and carry a sacred basket in a procession, and then -rejected her, declaring that she had never been invited -by them at all because she was unworthy. -At this Harmodius was very angry, and Aristogeiton -for his sake more angry still. They and the -other conspirators had already laid their preparations, -but were waiting for the festival of the great -Panathenæa, when the citizens who took part in -the procession assembled in arms; for to wear -arms on any other day would have aroused suspicion. -Harmodius and Aristogeiton were to begin -the attack, and the rest were immediately to<span class="pagenum"><a id="Page_34"></a>[34]</span> -join in, and engage with the guards. The plot had -been communicated to a few only, the better to -avoid detection; but they hoped that, however few -struck the blow, the crowd who would be armed, -although not in the secret, would at once rise and -assist in the recovery of their own liberties.</p> - -<p>“The day of the festival arrived, and Hippias -went out of the city to the place called the Ceramicus, -where he was occupied with his guards in -marshalling the procession. Harmodius and -Aristogeiton, who were ready with their daggers, -stepped forward to do the deed. But seeing one -of the conspirators in familiar conversation with -Hippias, who was readily accessible to all, they -took alarm and imagined that they had been betrayed, -and were on the point or being seized. -Whereupon they determined to take their revenge -first on the man who had outraged them and was -the cause of their desperate attempt. So they -rushed, just as they were, within the gates. They -found Hipparchus near the Leocorium, as it was -called, and then and there falling upon him with -all the blind fury, one of an injured lover, the other -of a man smarting under an insult, they smote and -slew him. The crowd ran together, and so Aristogeiton -for the present escaped the guards; but he -was afterwards taken, and not very gently handled<span class="pagenum"><a id="Page_35"></a>[35]</span> -(<i>i.e.</i>, <i>tortured</i>). Harmodius perished on the spot.” -<i>Thuc</i>: vi. 54-56, <i>trans. by B. Jowett</i>.</p> - -</div> - -<div class="sidenote"><i>The Story of Orestes and Pylades</i></div> - -<div class="blockquote"> - -<p class="dropcap">“Phocis preserves from early times the memory -of the union between Orestes and Pylades, -who taking a god as witness of the passion between -them, sailed through life together as though in one -boat. Both together put to death Klytemnestra, as -though both were sons of Agamemnon; and Ægisthus -was slain by both. Pylades suffered more than -his friend by the punishment which pursued Orestes. -He stood by him when condemned, nor did -they limit their tender friendship by the bounds of -Greece, but sailed to the furthest boundaries of the -Scythians—the one sick, the other ministering to -him. When they had come into the Tauric land -straightway they were met by the matricidal fury; -and while the barbarians were standing round in a -circle Orestes fell down and lay on the ground, -seized by his usual mania, while Pylades ‘wiped -away the foam, tended his body, and covered him -with his well-woven cloak’—acting not only like a -lover but like a father.</p> - -<p>“When it was determined that one should remain -to be put to death, and the other should go to Mycenæ -to convey a letter, each wishes to remain for -the sake of the other, thinking that if he saves the -life of his friend he saves his own life. Orestes refused<span class="pagenum"><a id="Page_36"></a>[36]</span> -to take the letter, saying that Pylades was -more worthy to carry it, acting more like the lover -than the beloved. ‘For,’ he said, ‘the slaying of this -man would be a great grief to me, as I am the cause -of these misfortunes.’ And he added, ‘Give the -tablet to him, for (turning to Pylades) I will send -thee to Argos, in order that it may be well with -thee; as for me, let anyone kill me who desires it.’</p> - -<p>“Such love is always like that; for when from boyhood -a serious love has grown up and it becomes -adult at the age of reason, the long-loved object returns -reciprocal affection, and it is hard to determine -which is the lover of which, for—as from a -mirror—the affection of the lover is reflected from -the beloved.” <i>Trans. from Lucian’s Amores, by W. -J. Baylis.</i></p> - -</div> - -<div class="sidenote"><i>The Story of Damon and Pythias (or Phintias)</i></div> - -<div class="blockquote"> - -<p class="dropcap">“Damon and Phintias, initiates in the Pythagorean -mysteries, contracted so faithful a -friendship towards each other, that when Dionysius -of Syracuse intended to execute one of them, and -he had obtained permission from the tyrant to return -home and arrange his affairs before his death, -the other did not hesitate to give himself up as a -pledge of his friend’s return<a id="FNanchor_3" href="#Footnote_3" class="fnanchor">[3]</a>. He whose neck had -been in danger was now free; and he who might -have lived in safety was now in danger of death. So -everybody, and especially Dionysius, were wondering<span class="pagenum"><a id="Page_37"></a>[37]</span> -what would be the upshot of this novel and -dubious affair. At last, when the day fixed was close -at hand, and he had not returned, everyone condemned -the one who stood security, for his stupidity -and rashness. But he insisted that he had nothing -to fear in the matter of his friend’s constancy. -And indeed at the same moment and the hour fixed -by Dionysius, he who had received leave, returned. -The tyrant, admiring the courage of both, remitted -the sentence which had so tried their loyalty, and -asked them besides to receive him in the bonds of -their friendship, saying that he would make his -third place in their affection agreeable by his utmost -goodwill and effort. Such indeed are the powers of -friendship: to breed contempt of death, to overcome -the sweet desire of life, to humanise cruelty, to turn -hate into love, to compensate punishment by largess; -to which powers almost as much veneration -is due as to the cult of the immortal gods. For if -with these rests the public safety, on those does private -happiness depend; and as the temples are the -sacred domiciles of these, so of those are the loyal -hearts of men as it were the shrines consecrated by -some holy spirit.” <i>Valerius Maximus</i>, bk. iv. ch. 7. -<i>De Amicitiæ Vinculo</i>.</p> - -</div> - -<p><span class="pagenum"><a id="Page_38"></a>[38]</span></p> - -<hr class="chap x-ebookmaker-drop" /> - -<div class="chapter"> - -<p><span class="pagenum"><a id="Page_39"></a>[39]</span></p> - -<h2 class="nobreak" id="II">II.<br /> -<span class="smaller"><i>The Place of Friendship in Greek Life & Thought</i></span></h2> - -</div> - -<p><span class="pagenum"><a id="Page_40"></a>[40]</span></p> - -<hr class="chap x-ebookmaker-drop" /> - -<div class="chapter"> - -<p><span class="pagenum"><a id="Page_41"></a>[41]</span></p> - -<h3 class="nobreak"><i>The Place of Friendship in Greek Life & Thought</i></h3> - -</div> - -<div> -<img class="dropcap" src="images/dropcap-t.jpg" width="100" height="100" alt="" /> -</div> - -<p class="dropcap-pic">The extent to which the idea of friendship -(in a quite romantic sense) penetrated -the Greek mind is a thing very -difficult for us to realise; and some -modern critics entirely miss this point. They laud -the Greek culture to the skies, extolling the warlike -bravery of the people, their enthusiastic political and -social sentiment, their wonderful artistic sense, and -so forth; and at the same time speak of the stress -they laid on friendship as a little peculiarity of no -particular importance—not seeing that the latter was -the chief source of their bravery and independence, -one of the main motives of their art, and so far an organic -part of their whole polity that it is difficult to -imagine the one without the other. The Greeks<span class="pagenum"><a id="Page_42"></a>[42]</span> -themselves never made this mistake; and their literature -abounds with references to the romantic attachment -as the great inspiration of political and individual -life. Plato, himself, may almost be said to have -founded his philosophy on this sentiment.</p> - -<p>Nothing is more surprising to the modern than -to find Plato speaking, page after page, of Love, as -the safeguard of states and the tutoress of philosophy, -and then to discover that what we call love, <i>i.e.</i>, -the love between man and woman, is not meant at all—scarcely -comes within his consideration—but only -the love between men—what we should call romantic -friendship. His ideal of this latter love is ascetic; -it is an absorbing passion, but it is held in strong control. -The other love—the love of women—is for -him a mere sensuality. In this, to some extent, lies -the explanation of his philosophical position.</p> - -<p>But it is evident that in this fact—in the fact that -among the Greeks the love of women was considered -for the most part sensual, while the <i>romance</i> of love -went to the account of friendship, we have the -strength and the weakness of the Greek civilisation.<span class="pagenum"><a id="Page_43"></a>[43]</span> -Strength, because by the recognition everywhere of -romantic comradeship, public and private life was -filled by a kind of divine fire; weakness, because by -the non-recognition of woman’s equal part in such -comradeship, her saving, healing, and redeeming influence -was lost, and the Greek culture doomed to be -to that extent one-sided. It will, we may hope, be -the great triumph of the modern love (when it becomes -more of a true comradeship between man and -woman than it yet is) to give both to society and to -the individual the grandest inspirations, and perhaps -in conjunction with the other attachment, to lift the -modern nations to a higher level of political and artistic -advancement than even the Greeks attained. -I quote one or two modern writers on the subject, -and then some passages from Plato and others indicating -the philosophy of friendship as entertained -among the Greeks.</p> - -<p><span class="pagenum"><a id="Page_44"></a>[44]</span></p> - -<div class="sidenote"><i>Bishop Thirlwall on Greek Friendship</i></div> - -<div> -<img class="dropcap" src="images/dropcap-b.jpg" width="100" height="100" alt="" /> -</div> - -<p class="dropcap-pic">Bishop Thirlwall, that excellent -thinker and scholar, in his <i>History -of Greece</i> (vol. 1, p. 176) says:—</p> - -<div class="blockquote"> - -<p class="dropcap">“One of the noblest and most amiable -sides of the Greek character -is the readiness with which it lent itself to construct -intimate and durable friendships; and this is -a feature no less prominent in the earliest than in -the latest times. It was indeed connected with the -comparatively low estimation in which female society -was held; but the devotedness and constancy -with which these attachments were maintained was -not the less admirable and engaging. The heroic -companions whom we find celebrated, partly by -Homer and partly in traditions, which if not of -equal antiquity were grounded on the same feeling, -seem to have but one heart and soul, with scarcely -a wish or object apart, and only to live, as they are -always ready to die, for one another. It is true that -the relation between them is not always one of -perfect equality: but this is a circumstance which, -while it often adds a peculiar charm to the poetical -description, detracts little from the dignity of the -idea which it presents. Such were the friendships of -Hercules and Ioläus, of Theseus and Pirithöus, of -Orestes and Pylades: and though these may owe<span class="pagenum"><a id="Page_45"></a>[45]</span> -the greater part of their fame to the later epic or -even dramatic poetry, the moral groundwork undoubtedly -subsisted in the period to which the tradition -referred. The argument of the Iliad mainly -turns on the affection of Achilles for Patroclus—whose -love for the greater hero is only tempered by -reverence for his higher birth and his unequalled -prowess. But the mutual regard which united -Idomeneus and Meriones, Diomedes and Sthenelus—though, -as the persons themselves are less important, -it is kept more in the background—is -manifestly viewed by the poet in the same light. -The idea of a Greek hero seems not to have been -thought complete, without such a brother in arms -by his side.”</p> - -</div> - -<div class="sidenote"><i>Compared to Chivalry</i></div> - -<p>The following is from Ludwig Frey (<i>Der Eros und -die Kunst</i>, p. 33):—</p> - -<div class="blockquote"> - -<p class="dropcap">“Let it then be repeated: love for a youth was -for the Greeks something sacred, and can only -be compared with our German homage to -women—say the chivalric love of mediæval times.”</p> - -</div> - -<div class="sidenote"><i>Educational and Political Value</i></div> - -<div> -<img class="dropcap" src="images/dropcap-g.jpg" width="100" height="100" alt="" /> -</div> - -<p class="dropcap-pic">G. Lowes Dickinson, in his <i>Greek -View of Life</i>, noting the absence of romance -in the relations between men -and women of that civilisation, says:</p> - -<p><span class="pagenum"><a id="Page_46"></a>[46]</span></p> - -<div class="blockquote"> - -<p class="dropcap">“Nevertheless, it would be a mistake to -conclude, from these conditions, that the element -of romance was absent from Greek life. The -fact is simply that with them it took a different -form, that of passionate friendship between men. -Such friendships, of course, occur in all nations and -at all times, but among the Greeks they were, we -might say, an institution. Their ideal was the development -and education of the younger by the -older man, and in this view they were recognised -and approved by custom and law as an important -factor in the state.” <i>Greek View of Life</i>, p. 167.</p> - -</div> - -<div class="blockquote"> - -<p class="dropcap">“So much indeed were the Greeks impressed with -the manliness of this passion, with its power to -prompt to high thought and heroic action, that -some of the best of them set the love of man for -man far above that of man for woman. The one, -they maintained, was primarily of the spirit, the -other primarily of the flesh; the one bent upon shaping -to the type of all manly excellence both the -body and the soul of the beloved, the other upon a -passing pleasure of the senses.” <i>Ibid</i>, p. 172.</p> - -</div> - -<div class="sidenote"><i>Relation to Women</i></div> - -<p>The following are some remarks of J. A. Symonds -on the same subject:—</p> - -<div class="blockquote"> - -<p class="dropcap">“Partly owing to the social habits of their -cities, and partly to the peculiar notions which<span class="pagenum"><a id="Page_47"></a>[47]</span> -they entertained regarding the seclusion of free -women in the home, all the higher elements of -spiritual and mental activity, and the conditions -under which a generous passion was conceivable, -had become the exclusive privileges of men. It was -not that women occupied a semi-servile station, as -some students have imagined, or that within the -sphere of the household they were not the respected -and trusted helpmates of men. But circumstances -rendered it impossible for them to excite -romantic and enthusiastic passion. The exaltation -of the emotions was reserved for the male sex.” -<i>A Problem in Greek Ethics</i>, p. 68.</p> - -</div> - -<div class="sidenote"><i>J. A. Symonds on Socrates</i></div> - -<p>And he continues:—</p> - -<div class="blockquote"> - -<p class="dropcap">“Socrates therefore sought to direct and -moralise a force already existing. In the <i>Phædrus</i> -he describes the passion of love between man and -boy as a ‘<i>mania</i>,’ not different in quality from that -which inspires poets; and after painting that fervid -picture of the lover, he declares that the true object -of a noble life can only be attained by passionate -friends, bound together in the chains of close yet -temperate comradeship, seeking always to advance -in knowledge, self-restraint, and intellectual illumination. -The doctrine of the <i>Symposium</i> is not different, -except that Socrates here takes a higher<span class="pagenum"><a id="Page_48"></a>[48]</span> -flight. The same love is treated as the method -whereby the soul may begin her mystic journey to -the region of essential beauty, truth, and goodness. -It has frequently been remarked that Plato’s dialogues -have to be read as poems even more than as -philosophical treatises; and if this be true at all, it is -particularly true of both the <i>Phædrus</i> and the <i>Symposium</i>. -The lesson which both essays seem intended -to inculcate, is this: love, like poetry and prophecy, -is a divine gift, which diverts men from the -common current of their lives; but in the right use -of this gift lies the secret of all human excellence. -The passion which grovels in the filth of sensual -grossness may be transformed into a glorious enthusiasm, -a winged splendour, capable of soaring -to the contemplation of eternal verities.”</p> - -</div> - -<div> -<img class="dropcap" src="images/dropcap-i.jpg" width="100" height="100" alt="" /> -</div> - -<p class="dropcap-pic">In the <i>Symposium</i> or <i>Banquet</i> of Plato -(<span class="allsmcap">B.C.</span> 428—<span class="allsmcap">B.C.</span> 347), a supper party is -supposed, at which a discussion on -love and friendship takes place. The -friends present speak in turn—the enthusiastic -Phædrus, the clear-headed Pausanias, the grave doctor -Eryximachus, the comic and acute Aristophanes, -the young poet Agathon; Socrates, tantalising, suggestive, -and quoting the profound sayings of the<span class="pagenum"><a id="Page_49"></a>[49]</span> -prophetess Diotima; and Alcibiades, drunk, and -quite ready to drink more;—each in his turn, out -of the fulness of his heart, speaks; and thus in this -most dramatic dialogue we have love discussed from -every point of view, and with insight, acumen, romance -and humour unrivalled.</p> - -<div class="sidenote"><i>From the Speech of Phædrus in the Symposium</i></div> - -<p>Phædrus and Pausanias, in the two following -quotations, take the line which perhaps most thoroughly -represents the public opinion of the day—as -to the value of friendship in nurturing a spirit of -honour and freedom, especially in matters military -and political:—</p> - -<div class="blockquote"> - -<p class="dropcap">“Thus numerous are the witnesses who acknowledge -love to be the eldest of the gods. -And not only is he the eldest, he is also the source -of the greatest benefits to us. For I know not any -greater blessing to a young man beginning life -than a virtuous lover, or to the lover than a beloved -youth. For the principle which ought to be -the guide of men who would nobly live—that principle, -I say, neither kindred, nor honour, nor -wealth, nor any other motive is able to implant so -well as love. Of what am I speaking? of the sense -of honour and dishonour, without which neither<span class="pagenum"><a id="Page_50"></a>[50]</span> -states nor individuals ever do any good or great -work. And I say that a lover who is detected in doing -any dishonorable act, or submitting through -cowardice when any dishonour is done to him by -another, will be more pained at being detected by -his beloved than at being seen by his father, or -by his companions, or by anyone else. The beloved -too, when he is seen in any disgraceful situation, -has the same feeling about his lover. And if there -were only some way of contriving that a state or an -army should be made up of lovers and their loves, -they would be the very best governors of their own -city, abstaining from all dishonour, and emulating -one another in honour; and when fighting at one -another’s side, although a mere handful, they -would overcome the world. For what lover would -not choose rather to be seen by all mankind than -by his beloved, either when abandoning his post or -throwing away his arms? He would be ready to die -a thousand deaths rather than endure this. Or who -would desert his beloved, or fail him in the hour of -danger? The veriest coward would become an inspired -hero, equal to the bravest, at such a time; -love would inspire him. That courage which, as -Homer says, the god breathes into the soul of -heroes, love of his own nature infuses into the -lover.” <i>Symposium of Plato</i>, <i>trans. B. Jowett</i>.</p> - -</div> - -<p><span class="pagenum"><a id="Page_51"></a>[51]</span></p> - -<div class="sidenote"><i>Speech of Pausanias</i></div> - -<div class="blockquote"> - -<p class="dropcap">“In Ionia and other places, and generally in countries -which are subject to the barbarians, the -custom is held to be dishonorable; loves of youths -share the evil repute of philosophy and gymnastics, -because they are inimical to tyranny; for the -interests of rulers require that their subjects should -be poor in spirit, and that there should be no strong -bond of friendship or society among them, which -love above all other motives is likely to inspire, as -our Athenian tyrants learned by experience.” <i>Ibid.</i></p> - -</div> - -<div class="sidenote"><i>Speech of Aristophanes</i></div> - -<div> -<img class="dropcap" src="images/dropcap-a.jpg" width="100" height="100" alt="" /> -</div> - -<p class="dropcap-pic">Aristophanes goes more deeply -into the nature of this love of which -they are speaking. He says it is a -profound reality—a deep and intimate -union, abiding after death, and making of the -lovers “one departed soul instead of two.” But in -order to explain his allusion to “the other half” it -must be premised that in the earlier part of his speech -he has in a serio-comic vein pretended that human -beings were originally constructed double, with four -legs, four arms, etc.; but that as a punishment for -their sins Zeus divided them perpendicularly, “as -folk cut eggs before they salt them,” the males into<span class="pagenum"><a id="Page_52"></a>[52]</span> -two parts, the females into two, and the hermaphrodites -likewise into two—since when, these divided -people have ever pursued their lost halves, and -“thrown their arms around and embraced each -other, seeking to grow together again.” And so, -speaking of those who were originally males, he says:</p> - -<div class="blockquote"> - -<p class="dropcap">“And these when they grow up are our statesmen, -and these only, which is a great proof of -the truth of what I am saying. And when they reach -manhood they are lovers of youth, and are not -naturally inclined to marry or beget children, which -they do, if at all, only in obedience to the law, but -they are satisfied if they may be allowed to live with -one another unwedded; and such a nature is prone -to love and ready to return love, always embracing -that which is akin to him. And when one of them -finds his other half, whether he be a lover of youth -or a lover of another sort, the pair are lost in an -amazement of love and friendship and intimacy, -and one will not be out of the other’s sight, as I may -say, even for a moment: they will pass their whole -lives together; yet they could not explain what -they desire of one another. For the intense yearning -that each of them has towards the other does -not appear to be the desire of lovers’ intercourse,<span class="pagenum"><a id="Page_53"></a>[53]</span> -but of something else which the soul of either evidently -desires and cannot tell, and of which she -only has a dark and doubtful presentiment. Suppose -Hephæstus, with his instruments, to come to -the pair who are lying side by side and say to them, -‘What do you people want of one another?’ they -would be unable to explain. And suppose further -that when he saw their perplexity he said: ‘Do you -desire to be wholly one; always day and night to be -in one another’s company? for if this is what you -desire, I am ready to melt you into one and let you -grow together, so that being two you shall become -one, and while you live, live a common life as if -you were a single man, and after your death in the -world below still be one departed soul instead of -two—I ask whether this is what you lovingly desire, -and whether you are satisfied to attain this?’—there -is not a man of them who when he heard the -proposal would deny or would not acknowledge -that this meeting and melting in one another’s -arms, this becoming one instead of two, was the -very expression of his ancient need.” <i>Ibid.</i></p> - -</div> - -<div class="sidenote"><i>Speech of Socrates</i></div> - -<div> -<img class="dropcap" src="images/dropcap-s.jpg" width="100" height="100" alt="" /> -</div> - -<p class="dropcap-pic">Socrates, in his speech, and especially -in the later portion of it where -he quotes his supposed tutoress Diotima, -carries the argument up to its<span class="pagenum"><a id="Page_54"></a>[54]</span> -highest issue. After contending for the essentially -creative, generative nature of love, not only in the -Body but in the Soul, he proceeds to say that it is not -so much the seeking of a lost half which causes the -creative impulse in lovers, as the fact that in our -mortal friends we are contemplating (though unconsciously) -an image of the Essential and Divine -Beauty; it is this that affects us with that wonderful -“mania,” and lifts us into the region where we become -creators. And he follows on to the conclusion -that it is by wisely and truly loving our visible -friends that at last, after long long experience, there -dawns upon us the vision of that Absolute Beauty -which by mortal eyes must ever remain unseen:—</p> - -<div class="blockquote"> - -<p class="dropcap">“He who has been instructed thus far in the -things of love, and who has learned to see -the beautiful in due order and succession, when he -comes towards the end will suddenly perceive a -nature of wondrous beauty ... beauty absolute, -separate, simple and everlasting, which without -diminution and without increase, or any change, is -imparted to the evergrowing and perishing beauties -of all other things. He who, from these ascending<span class="pagenum"><a id="Page_55"></a>[55]</span> -under the influence of true love, begins to -perceive that beauty, is not far from the end.” <i>Ibid.</i></p> - -</div> - -<p>This is indeed the culmination, for Plato, of all -existence—the ascent into the presence of that endless -Beauty of which all fair mortal things are but the -mirrors. But to condense this great speech of Socrates -is impossible; only to persistent and careful -reading (if even then) will it yield up all its treasures.</p> - -<div class="sidenote"><i>Socrates in the Phædrus</i></div> - -<div> -<img class="dropcap" src="images/dropcap-i.jpg" width="100" height="100" alt="" /> -</div> - -<p class="dropcap-pic">In the dialogue named <i>Phædrus</i> the -same idea is worked out, only to some -extent in reverse order. As in the -<i>Symposium</i> the lover by rightly loving -at last rises to the vision of the Supreme Beauty; so -in the <i>Phædrus</i> it is explained that in reality every -soul <i>has</i> at some time seen that Vision (at the time, -namely, of its true initiation, when it was indeed -winged)—but has forgotten it; and that it is the -dim <i>reminiscence</i> of that Vision, constantly working -within us, which guides us to our earthly loves and -renders their effect upon us so transporting. Long -ago, in some other condition of being, we saw -Beauty herself:—</p> - -<p><span class="pagenum"><a id="Page_56"></a>[56]</span></p> - -<div class="blockquote"> - -<p class="dropcap">“But of beauty, I repeat again that we saw her -there shining in company with the celestial -forms; and coming to earth we find her here too, -shining in clearness through the clearest aperture -of sense. For sight is the keenest of our bodily senses; -though not by that is wisdom seen; her loveliness -would have been transporting if there had -been a visible image of her, and the same is true of -the loveliness of the other ideas as well. But this is -the privilege of beauty, that she is the loveliest and -also the most palpable to sight. Now he who is not -newly initiated, or who has become corrupted, does -not easily rise out of this world to the sight of -true beauty in the other; he looks only at her -earthly namesake, and instead of being awed at the -sight of her, like a brutish beast he rushes on to -enjoy and beget; he consorts with wantonness, and -is not afraid or ashamed of pursuing pleasure in -violation of nature. But he whose initiation is recent, -and who has been the spectator of many -glories in the other world, is amazed when he sees -anyone having a god-like face or form, which is the -expression of Divine Beauty; and at first a shudder -runs through him, and again the old awe steals -over him; then looking upon the face of his beloved -as of a god he reverences him, and if he were -not afraid of being thought a downright madman,<span class="pagenum"><a id="Page_57"></a>[57]</span> -he would sacrifice to his beloved as to the image -of a god.” <i>The Phædrus of Plato</i>, <i>trans. B. Jowett</i>.</p> - -</div> - -<p>And again:—</p> - -<div class="blockquote"> - -<p class="dropcap">“And so the beloved who, like a god, has received -every true and loyal service from his -lover, not in pretence but in reality, being also -himself of a nature friendly to his admirer, if in former -days he has blushed to own his passion and -turned away his lover, because his youthful companions -or others slanderously told him that he -would be disgraced, now as years advance, at the -appointed age and time, is led to receive him into -communion. For fate which has ordained that -there shall be no friendship among the evil has also -ordained that there shall ever be friendship among -the good. And when he has received him into communion -and intimacy, then the beloved is amazed -at the goodwill of the lover; he recognises that the -inspired friend is worth all other friendships or -kinships, which have nothing of friendship in -them in comparison. And when this feeling continues -and he is nearer to him and embraces him, -in gymnastic exercises and at other times of meeting, -then does the fountain of that stream, which -Zeus when he was in love with Ganymede named -desire, overflow upon the lover, and some enters<span class="pagenum"><a id="Page_58"></a>[58]</span> -into his soul, and some when he is filled flows out -again; and as a breeze or an echo rebounds from -the smooth rocks and returns whence it came, so -does the stream of beauty, passing the eyes which -are the natural doors and windows of the soul, return -again to the beautiful one; there arriving and -quickening the passages of the wings, watering -them and inclining them to grow, and filling the -soul of the beloved also with love.” <i>Ibid.</i></p> - -</div> - -<p>For Plato the real power which ever moves the -soul is this reminiscence of the Beauty which exists -before all worlds. In the actual world the soul lives -but in anguish, an exile from her true home; but in -the presence of her friend, who reveals the Divine, -she is loosed from her suffering and comes to her -haven of rest.</p> - -<div class="blockquote"> - -<p class="dropcap">“And wherever she [the soul] thinks that she -will behold the beautiful one, thither in her -desire she runs. And when she has seen him, and -bathed herself with the waters of desire, her constraint -is loosened, and she is refreshed, and has no -more pangs and pains; and this is the sweetest of -all pleasures at the time, and is the reason why the -soul of the lover will never forsake his beautiful -one, whom he esteems above all; he has forgotten<span class="pagenum"><a id="Page_59"></a>[59]</span> -mother and brethren and companions, and he -thinks nothing of the neglect and loss of his property; -the rules and proprieties of life, on which -he formerly prided himself, he now despises, and -is ready to sleep like a servant, wherever he is -allowed, as near as he can to his beautiful one, who -is not only the object of his worship, but the only -physician who can heal him in his extreme agony.” -<i>Ibid.</i></p> - -</div> - -<div class="sidenote"><i>The Banquet of Xenophon</i></div> - -<div> -<img class="dropcap" src="images/dropcap-a.jpg" width="100" height="100" alt="" /> -</div> - -<p class="dropcap-pic">At another time, in the Banquet of -Xenophon, Socrates is again made -to speak at length on the subject of -Love—though not in so inspired a -strain as in Plato:—</p> - -<div class="blockquote"> - -<p class="dropcap">“Truly, to speak for one, I never remember -the time when I was not in love; I know too -that Charmides has had a great many lovers, and -being much beloved has loved again. As for -Critobulus, he is still of an age to love, and to be -beloved; and Nicerates too, who loves so passionately -his wife, at least as report goes, is equally beloved -by her.... And as for you, Callias, you love, -as well as the rest of us; for who is it that is ignorant -of your love for Autolycus? It is the town-talk; -and foreigners, as well as our citizens, are<span class="pagenum"><a id="Page_60"></a>[60]</span> -acquainted with it. The reason for your loving -him, I believe to be that you are both born of illustrious -families; and at the same time are both -possessed of personal qualities that render you yet -more illustrious. For me, I always admired the -sweetness and evenness of your temper; but much -more when I consider that your passion for Autolycus -is placed on a person who has nothing luxurious -or affected in him; but in all things shows -a vigour and temperance worthy of a virtuous -soul; which is a proof at the same time that if he -is infinitely beloved, he deserves to be so. I confess -indeed I am not firmly persuaded whether -there be but one Venus or two, the celestial and -the vulgar; and it may be with this goddess, as -with Jupiter, who has many different names -though there is still but one Jupiter. But I know -very well that both the Venuses have quite -different altars, temples and sacrifices. The vulgar -Venus is worshipped after a common negligent -manner; whereas the celestial one is adored in -purity and sanctity of life. The vulgar inspires -mankind with the love of the body only, but the -celestial fires the mind with the love of the soul, -with friendship, and a generous thirst after noble -actions.... Nor is it hard to prove, Callias, that -gods and heroes have always had more passion and<span class="pagenum"><a id="Page_61"></a>[61]</span> -esteem for the charms of the soul, than those of the -body: at least this seems to have been the opinion -of our ancient authors. For we may observe in the -fables of antiquity that Jupiter, who loved several -mortals on account of their personal beauty only, -never conferred upon them immortality. Whereas -it was otherwise with Hercules, Castor, Pollux, -and several others; for having admired and applauded -the greatness of their courage and the -beauty of their minds, he enrolled them in the -number of the gods.... You are then infinitely -obliged to the gods, Callias, who have inspired you -with love and friendship for Autolycus, as they -have inspired Critobulus with the same for Amandra; -for real and pure friendship knows no difference -in sexes.” <i>Banquet of Xenophon</i> § viii. (<i>Bohn</i>).</p> - -</div> - -<div class="sidenote"><i>Plutarch Philosophises</i></div> - -<div> -<img class="dropcap" src="images/dropcap-p.jpg" width="100" height="100" alt="" /> -</div> - -<p class="dropcap-pic">Plutarch, who wrote in the first -century A.D. (nearly 500 years after -Plato), carried on the tradition of his -master, though with an admixture of -later influences; and philosophised about friendship, -on the basis of true love being a reminiscence.</p> - -<div class="blockquote"> - -<p class="dropcap">“The rainbow is I suppose a reflection caused -by the sun’s rays falling on a moist cloud, -making us think the appearance is in the cloud.<span class="pagenum"><a id="Page_62"></a>[62]</span> -Similarly erotic fancy in the case of noble souls -causes a reflection of the memory from things -which here appear and are called beautiful to what -is really divine and lovely and felicitous and wonderful. -But most lovers pursuing and groping -after the semblance of beauty in youths and women, -as in mirrors,<a id="FNanchor_4" href="#Footnote_4" class="fnanchor">[4]</a> can derive nothing more certain -than pleasure mixed with pain. And this -seems the love-delirium of Ixion, who instead of -the joy he desired embraced only a cloud, as children -who desire to take the rainbow into their -hands, clutching at whatever they see. But different -is the behaviour of the noble and chaste lover: -for he reflects on the divine beauty that can only be -felt, while he uses the beauty of the visible body -only as an organ of the memory, though he embraces -it and loves it, and associating with it is still -more inflamed in mind. And so neither in the body -do they sit ever gazing at and desiring <i>this</i> light, -nor after death do they return to this world again, -and skulk and loiter about the doors and bedchambers -of newly-married people, disagreeable -ghosts of pleasure-loving and sensual men and -women, who do not rightly deserve the name of<span class="pagenum"><a id="Page_63"></a>[63]</span> -lovers. For the true lover, when he has got into the -other world and associated with beauties as much -as is lawful, has wings and is initiated and passes -his time above in the presence of his Deity, dancing -and waiting upon him, until he goes back to -the meadows of the Moon and Aphrodite, and -sleeping there commences a new existence. But -this is a subject too high for the present occasion.” -<i>Plutarch’s Eroticus</i> § xx. <i>trans. Bohn’s Classics</i>.</p> - -</div> - -<p><span class="pagenum"><a id="Page_64"></a>[64]</span></p> - -<hr class="chap x-ebookmaker-drop" /> - -<div class="chapter"> - -<p><span class="pagenum"><a id="Page_65"></a>[65]</span></p> - -<h2 class="nobreak" id="III">III.<br /> -<span class="smaller"><i>Poetry of Friendship among Greeks & Romans</i></span></h2> - -</div> - -<p><span class="pagenum"><a id="Page_66"></a>[66]</span></p> - -<hr class="chap x-ebookmaker-drop" /> - -<p><span class="pagenum"><a id="Page_67"></a>[67]</span></p> - -<h3 class="nobreak"><i>Poetry of Friendship among Greeks & Romans</i></h3> - -</div> - -<div> -<img class="dropcap" src="images/dropcap-t.jpg" width="100" height="100" alt="" /> -</div> - -<p class="dropcap-pic">The fact, already mentioned, that the -<i>romance</i> of love among the Greeks -was chiefly felt towards male friends, -naturally led to their poetry being -largely inspired by friendship; and Greek literature -contains such a great number of poems of this sort, -that I have thought it worth while to dedicate the -main portion of the following section to quotations -from them. No translations of course can do justice -to the beauty of the originals, but the few specimens -given may help to illustrate the depth and tenderness -as well as the temperance and sobriety which -on the whole characterised Greek feeling on this -subject, at any rate during the best period of Hellenic -culture. The remainder of the section is devoted -to Roman poetry of the time of the Cæsars.</p> - -<p><span class="pagenum"><a id="Page_68"></a>[68]</span></p> - -<div class="sidenote"><i>Motive of Homer’s Iliad</i></div> - -<p>It is not always realised that the Iliad of Homer -turns upon the motive of friendship, but the extracts -immediately following will perhaps make this -clear. E. F. M. Benecke in his <i>Position of Women in -Greek Poetry</i> (p. 76) says of the Iliad:—</p> - -<div class="blockquote"> - -<p class="dropcap">“It is a story of which the main motive is the love -of Achilles for Patroclus. This solution is astoundingly -simple, and yet it took me so long to -bring myself to accept it that I am quite ready to -forgive anyone who feels a similar hesitation. But -those who do accept it cannot fail to observe, on -further consideration, how thoroughly suitable a -motive of this kind would be in a national Greek -epic. For this is the motive running through the -whole of Greek life, till that life was transmuted by -the influence of Macedonia. The lover-warriors -Achilles and Patroclus are the direct spiritual -ancestors of the sacred Band of Thebans, who died -to a man on the field of Chæronæa.”</p> - -</div> - -<div class="sidenote"><i>J. A. Symonds on the same</i></div> - -<p>The following two quotations are from <i>The Greek -Poets</i> by J. A. Symonds, ch. iii. p. 80 <i>et seq.</i>:—</p> - -<div class="blockquote"> - -<p class="dropcap">“The <i>Iliad</i> therefore has for its whole subject -the passion of Achilles—that ardent energy -or μῆνις of the hero which displayed itself first as -anger against Agamemnon, and afterwards as love<span class="pagenum"><a id="Page_69"></a>[69]</span> -for the lost Patroclus. The truth of this was perceived -by one of the greatest poets and profoundest, -critics of the modern world, Dante. When Dante, -in the <i>Inferno</i>, wished to describe Achilles, he -wrote, with characteristic brevity:—</p> - -<div class="poetry-container"> -<div class="poetry"> - <div class="stanza"> - <div class="verse indent11">“Achille</div> - <div class="verse indent0">Che per amore al fine combatteo.”</div> - </div> - <div class="stanza"> - <div class="verse indent11">(“Achilles</div> - <div class="verse indent0">Who at the last was brought to fight by love.”)</div> - </div> -</div> -</div> - -<p>“In this pregnant sentence Dante sounded the -whole depth of the <i>Iliad</i>. The wrath of Achilles for -Agamemnon, which prevented him at first from -fighting; the love of Achilles, passing the love of -women, for Patroclus, which induced him to forego -his anger and to fight at last; these are the two -poles on which the <i>Iliad</i> turns.”</p> - -</div> - -<div class="sidenote"><i>Achilles and Patroclus</i></div> - -<p>After his quarrel with Agamemnon, not even all -the losses of the Greeks and the entreaties of Agamemnon -himself will induce Achilles to fight—not -till Patroclus is slain by Hector—Patroclus, his dear -friend “whom above all my comrades I honoured, -even as myself.” Then he rises up, dons his armour, -and driving the Trojans before him revenges himself -on the body of Hector. But Patroclus lies yet<span class="pagenum"><a id="Page_70"></a>[70]</span> -unburied; and when the fighting is over, to Achilles -comes the ghost of his dead friend:—</p> - -<div class="blockquote"> - -<p class="dropcap">“The son of Peleus, by the shore of the roaring -sea lay, heavily groaning, surrounded by his -Myrmidons; on a fair space of sand he lay, where -the waves lapped the beach. Then slumber took -him, loosing the cares of his heart, and mantling -softly around him, for sorely wearied were his -radiant limbs with driving Hector on by windy -Troy. There to him came the soul of poor Patroclus, -in all things like himself, in stature, and in the -beauty of his eyes and voice, and on the form was -raiment like his own. He stood above the hero’s -head, and spake to him:—</p> - -<p>“‘Sleepest thou, and me hast thou forgotten, -Achilles? Not in my life wert thou neglectful of -me, but in death. Bury me soon, that I may pass -the gates of Hades. Far off the souls, the shadows -of the dead, repel me, nor suffer me to join them -on the river bank; but, as it is, thus I roam around -the wide-doored house of Hades. But stretch to -me thy hand I entreat; for never again shall I return -from Hades when once ye shall have given -me the meed of funeral fire. Nay, never shall we -sit in life apart from our dear comrades and take -counsel together. But me hath hateful fate<span class="pagenum"><a id="Page_71"></a>[71]</span> -enveloped—fate that was mine at the moment of -my birth. And for thyself, divine Achilles, it is -doomed to die beneath the noble Trojan’s wall. -Another thing I say to thee, and bid thee do it if -thou wilt obey me:—lay not my bones apart from -thine, Achilles, but lay them together; for we were -brought up together in your house, when Menœtius -brought me, a child, from Opus to your house, -because of woeful bloodshed on the day in which -I slew the son of Amphidamas, myself a child, not -willing it but in anger at our games. Then did the -horseman, Peleus, take me, and rear me in his -house, and cause me to be called thy squire. So -then let one grave also hide the bones of both of us, -the golden urn thy goddess-mother gave to thee.’</p> - -<p>“Him answered swift-footed Achilles:—</p> - -<p>‘Why, dearest and most honoured, hast thou -hither come, to lay on me this thy behest? All -things most certainly will I perform, and bow to -what thou biddest. But stand thou near: even for -one moment let us throw our arms upon each -other’s neck, and take our fill of sorrowful wailing.’</p> - -<p>“So spake he, and with his outstretched hands he -clasped, but could not seize. The spirit, earthward, -like smoke, vanished with a shriek. Then all astonished -arose Achilles, and beat his palms together, -and spake a piteous word:—</p> - -<p><span class="pagenum"><a id="Page_72"></a>[72]</span></p> - -<p>‘Heavens! is there then, among the dead, soul -and the shade of life, but thought is theirs no more -at all? For through the night the soul of poor Patroclus -stood above my head, wailing and sorrowing -loud, and bade me do his will; it was the very -semblance of himself.’</p> - -<p>“So spake he, and in the hearts of all of them he -raised desire of lamentation; and while they were -yet mourning, to them appeared rose-fingered -dawn about the piteous corpse.” <i>Iliad</i>, xxiii. -59 <i>et seq.</i></p> - -</div> - -<div class="sidenote"><i>Plato on the above</i></div> - -<div> -<img class="dropcap" src="images/dropcap-p.jpg" width="100" height="100" alt="" /> -</div> - -<p class="dropcap-pic">Plato in the <i>Symposium</i> dwells tenderly -on this relation between Achilles -and Patroclus:—</p> - -<div class="blockquote"> - -<p class="dropcap">[And great] “was the reward of -the true love of Achilles towards -his lover Patroclus—his lover and not his -love (the notion that Patroclus was the beloved -one is a foolish error into which Æschylus has fallen, -for Achilles was surely the fairer of the two, -fairer also than all the other heroes; and, as -Homer informs us, he was still beardless, and -younger far). And greatly as the gods honour the -virtue of love, still the return of love on the part of -the beloved to the lover is more admired and -valued and rewarded by them, for the lover has a<span class="pagenum"><a id="Page_73"></a>[73]</span> -nature more divine and worthy of worship. Now -Achilles was quite aware, for he had been told by -his mother, that he might avoid death and return -home, and live to a good old age, if he abstained -from slaying Hector. Nevertheless he gave his life -to revenge his friend, and dared to die, not only on -his behalf, but after his death. Wherefore the -gods honoured him even above Alcestis, and sent -him to the Islands of the Blest.” <i>Symposium, speech -of Phædrus</i>, <i>trans. by B. Jowett</i>.</p> - -</div> - -<div class="sidenote"><i>Criticism of Plato’s View</i></div> - -<p>And on this passage Symonds has the following -note:—</p> - -<div class="blockquote"> - -<p class="dropcap">“Plato, discussing the <i>Myrmidones</i> of Æschylus, -remarks in the <i>Symposium</i> that the -tragic poet was wrong to make Achilles the lover -of Patroclus, seeing that Patroclus was the elder of -the two, and that Achilles was the youngest and -most beautiful of all the Greeks. The fact however -is that Homer raises no question in our minds -about the relation of lover and beloved. Achilles -and Patroclus are comrades. Their friendship is -equal. It was only the reflective activity of the -Greek mind, working upon the Homeric legend -by the light of subsequent custom, which introduced -these distinctions.” <i>The Greek Poets</i>, ch. iii. -p. 103.</p> - -</div> - -<p><span class="pagenum"><a id="Page_74"></a>[74]</span></p> - -<div class="sidenote"><i>Athenæus</i></div> - -<p>From the time of Homer onwards, Greek literature -was full of songs celebrating friendship:—</p> - -<div class="blockquote"> - -<p class="dropcap">“And in fact there was such emulation about -composing poems of this sort, and so far was -any one from thinking lightly of the amatory -poets, that Æschylus, who was a very great poet, -and Sophocles too introduced the subject of the -loves of men on the stage in their tragedies: the -one describing the love of Achilles for Patroclus, -and the other, in his Niobe, the mutual love of her -sons (on which account some have given an ill -name to that tragedy); and all such passages as -those are very agreeable to the spectators.” <i>Athenæus</i>, -bk. xiii. ch. 75.</p> - -</div> - -<div class="sidenote"><i>From Theognis</i></div> - -<div> -<img class="dropcap" src="images/dropcap-o.jpg" width="100" height="100" alt="" /> -</div> - -<p class="dropcap-pic">One of the earlier Greek poets was -Theognis (<span class="allsmcap">B.C.</span> 550) whose Gnomæ -or Maxims were a series of verses -mostly addressed to his young friend -Kurnus, whom by this means he sought to guide -and instruct out of the stores of his own riper experience. -The verses are reserved and didactic for -the most part, but now and then, as in the following -passage, show deep underlying feeling:—</p> - -<p><span class="pagenum"><a id="Page_75"></a>[75]</span></p> - -<div class="blockquote"> - -<div class="poetry-container"> -<div class="poetry"> - <div class="stanza"> - <div class="verse indent0 dropcap">“Lo, I have given thee wings wherewith to fly</div> - <div class="verse indent2">Over the boundless ocean and the earth;</div> - <div class="verse indent0">Yea, on the lips of many shalt thou lie</div> - <div class="verse indent2">The comrade of their banquet and their mirth.</div> - <div class="verse indent0">Youths in their loveliness shall make thee sound</div> - <div class="verse indent2">Upon the silver flute’s melodious breath;</div> - <div class="verse indent0">And when thou goest darkling underground</div> - <div class="verse indent2">Down to the lamentable house of death,</div> - <div class="verse indent0">Oh yet not then from honour shalt thou cease,</div> - <div class="verse indent2">But wander, an imperishable name,</div> - <div class="verse indent0">Kurnus, about the seas and shores of Greece,</div> - <div class="verse indent2">Crossing from isle to isle the barren main.</div> - <div class="verse indent0">Horses thou shalt not need, but lightly ride</div> - <div class="verse indent2">Sped by the Muses of the violet crown,</div> - <div class="verse indent0">And men to come, while earth and sun abide,</div> - <div class="verse indent2">Who cherish song shall cherish thy renown.</div> - <div class="verse indent0">Yea, I have given thee wings! and in return</div> - <div class="verse indent2">Thou givest me the scorn with which I burn.”</div> - </div> - <div class="stanza"> - <div class="verse right"><i>Theognis Gnomai</i>, lines 237-254,<br /><i>trans. by G. Lowes Dickinson</i>.</div> - </div> -</div> -</div> - -</div> - -<div class="sidenote"><i>Sappho</i></div> - -<div> -<img class="dropcap" src="images/dropcap-a.jpg" width="100" height="100" alt="" /> -</div> - -<p class="dropcap-pic">As Theognis had his well-loved disciples, -so had the poetess Sappho (600 -<span class="allsmcap">B.C.</span>) Her devotion to her girl-friends -and companions is indeed proverbial.</p> - -<p><span class="pagenum"><a id="Page_76"></a>[76]</span></p> - -<div class="blockquote"> - -<p class="dropcap">“What Alcibiades and Charmides and Phædrus -were to Socrates, Gyrinna and Atthis -and Anactoria were to the Lesbian.” <i>Max Tyrius</i>, -<i>quoted in H. T. Wharton’s Sappho</i>, p. 23.</p> - -</div> - -<div class="sidenote"><i>To Lesbia</i></div> - -<p>Perhaps the few lines of Sappho, translated or -paraphrased by Catullus under the title <i>To Lesbia</i>, -form the most celebrated fragment of her extant -work. They may be roughly rendered thus:—</p> - -<div class="blockquote"> - -<div class="poetry-container"> -<div class="poetry"> - <div class="stanza"> - <div class="verse indent0 dropcap">“Peer of all the gods unto me appeareth</div> - <div class="verse indent0">He of men who sitting beside thee heareth</div> - <div class="verse indent0">Close at hand thy syllabled words sweet spoken,</div> - <div class="verse indent8">Or loving laughter—</div> - </div> - <div class="stanza"> - <div class="verse indent0">That sweet laugh which flutters my heart and bosom.</div> - <div class="verse indent0">For, at sight of thee, in an instant fail me</div> - <div class="verse indent0">Voice and speech, and under my skin there courses</div> - <div class="verse indent8">Swiftly a thin flame;</div> - </div> - <div class="stanza"> - <div class="verse indent0">Darkness is on my eyes, in my ears a drumming,</div> - <div class="verse indent0">Drenched in sweat my frame, my body trembling;</div> - <div class="verse indent0">Paler ev’n than grass—’tis, I doubt, but little</div> - <div class="verse indent8">From death divides me.”</div> - </div> -</div> -</div> - -</div> - -<p><span class="pagenum"><a id="Page_77"></a>[77]</span></p> - -<div class="sidenote"><i>Anacreon to Bathyllus</i></div> - -<div> -<img class="dropcap" src="images/dropcap-s.jpg" width="100" height="100" alt="" /> -</div> - -<p class="dropcap-pic">Several of the odes of Anacreon -(<span class="allsmcap">B.C.</span> 520) are addressed to his young -friend Bathyllus. The following short -one has been preserved to us by Athenæus -(bk. xiii. § 17):—</p> - -<div class="blockquote"> - -<div class="poetry-container"> -<div class="poetry"> - <div class="stanza"> - <div class="verse indent0 dropcap">“O boy, with virgin-glancing eye,</div> - <div class="verse indent2">I call thee, but thou dost not hear;</div> - <div class="verse indent0">Thou know’st not how my soul doth cry</div> - <div class="verse indent2">For thee, its charioteer.”</div> - </div> -</div> -</div> - -</div> - -<div class="sidenote"><i>Epigram on Lovers</i></div> - -<p>Anacreon had not the passion and depth of Sappho, -but there is a mark of genuine feeling in some -of his poems, as in this simple little epigram:—</p> - -<div class="blockquote"> - -<div class="poetry-container"> -<div class="poetry"> - <div class="stanza"> - <div class="verse indent0 dropcap">“On their hindquarters horses</div> - <div class="verse indent2">Are branded oft with fire,</div> - <div class="verse indent0">And anyone knows a Parthian</div> - <div class="verse indent2">Because he wears a tiar;</div> - <div class="verse indent0">And I at sight of lovers</div> - <div class="verse indent2">Their nature can declare,</div> - <div class="verse indent0">For in their hearts they too</div> - <div class="verse indent2">Some subtle flame-mark bear.”</div> - </div> -</div> -</div> - -</div> - -<div class="sidenote"><i>Pindar to Theoxenos</i></div> - -<p>The following fragment is from Pindar’s Ode to -his young friend Theoxenos—in whose arms Pindar -is said to have died (<span class="allsmcap">B.C.</span> 442):—</p> - -<p><span class="pagenum"><a id="Page_78"></a>[78]</span></p> - -<div class="blockquote"> - -<div class="poetry-container"> -<div class="poetry"> - <div class="stanza"> - <div class="verse indent0 dropcap">“O soul, ’tis thine in season meet,</div> - <div class="verse indent0">To pluck of love the blossom sweet,</div> - <div class="verse indent2">When hearts are young:</div> - <div class="verse indent0">But he who sees the blazing beams,</div> - <div class="verse indent0">The light that from <i>that</i> forehead streams,</div> - <div class="verse indent2">And is not stung;—</div> - <div class="verse indent0">Who is not storm-tossed with desire,—</div> - <div class="verse indent0">Lo! he, I ween, with frozen fire,</div> - <div class="verse indent0">Of adamant or stubborn steel</div> - <div class="verse indent0">Is forged in his cold heart that cannot feel.”</div> - </div> - <div class="stanza"> - <div class="verse right"><i>Trans. by J. Addington Symonds</i>,<br /><i>The Greek Poets</i>, vol. 1, p. 286.</div> - </div> -</div> -</div> - -</div> - -<div class="sidenote"><i>Epigrams of Plato</i></div> - -<div> -<img class="dropcap" src="images/dropcap-p.jpg" width="100" height="100" alt="" /> -</div> - -<p class="dropcap-pic">Plato’s epigrams on Aster and Agathon -are well known. The two first-quoted -make a play of course on the -name Aster (star).</p> - -<div class="blockquote"> - -<p class="center"><i>To Aster</i>:</p> - -<div class="poetry-container"> -<div class="poetry"> - <div class="stanza"> - <div class="verse indent0 dropcap">“Thou wert the morning star among the living,</div> - <div class="verse indent2">Ere thy fair light had fled;</div> - <div class="verse indent0">Now, having died, thou art as Hesperus, giving</div> - <div class="verse indent2">New splendour to the dead.”</div> - </div> - <div class="stanza"> - <div class="verse right">(<i>Shelley.</i>)</div> - </div> -</div> -</div> - -<p><span class="pagenum"><a id="Page_79"></a>[79]</span></p> - -<p class="center"><i>To the same</i>:</p> - -<div class="poetry-container"> -<div class="poetry"> - <div class="stanza"> - <div class="verse indent0 dropcap">“Thou at the stars dost gaze, who art <i>my</i> star—O would that I were</div> - <div class="verse indent0">Heaven, to gaze on thee, ever with thousands of eyes.”</div> - </div> -</div> -</div> - -<p class="center"><i>To Agathon</i>:</p> - -<div class="poetry-container"> -<div class="poetry"> - <div class="stanza"> - <div class="verse indent0 dropcap">“Thee as I kist, behold! on my lips my own soul was trembling;</div> - <div class="verse indent0">For, bold one, she had come, meaning to find her way through.”</div> - </div> -</div> -</div> -</div> - -<div class="sidenote"><i>Meleager</i></div> - -<p>There are many other epigrams and songs on the -same subject from the Greek writers. The following -is by Meleager (a native of Gadara in Palestine) -about 60 <span class="allsmcap">B.C.</span>, and one of the sweetest and most -human of the lyric poets:—</p> - -<div class="blockquote"> - -<div class="poetry-container"> -<div class="poetry"> - <div class="stanza"> - <div class="verse indent0 dropcap">“O mortals crossed in love! the Southwind, see!</div> - <div class="verse indent2">That blows so fair for sailor folk, hath ta’en</div> - <div class="verse indent0">Half of my soul, Andragathos, from me.</div> - <div class="verse indent2">Thrice happy ships, thrice blesséd billowy main,</div> - <div class="verse indent0">And four times favored wind that bears the youth,</div> - <div class="verse indent0">O would I were a Dolphin! so, in truth,</div> - <div class="verse indent0">High on my shoulders ferried he should come</div> - <div class="verse indent0">To Rhodes, sweet haunt of boys, his island-home.”</div> - </div> - <div class="stanza"> - <div class="verse right"><i>From the Greek Anthology</i>, ii. 402.</div> - </div> -</div> -</div> - -</div> - -<p><span class="pagenum"><a id="Page_80"></a>[80]</span></p> - -<div class="sidenote"><i>Epigram</i></div> - -<p>Also from the Greek Anthology:—</p> - -<div class="blockquote"> - -<div class="poetry-container"> -<div class="poetry"> - <div class="stanza"> - <div class="verse indent0 dropcap">“O say, and again repeat, fair, fair—and still I will say it—</div> - <div class="verse indent2">How fair, my friend, and good to see, thou art;</div> - <div class="verse indent0">On pine or oak or wall thy name I do not blazon—</div> - <div class="verse indent2">Love has too deeply graved it in my heart.”</div> - </div> -</div> -</div> - -</div> - -<div class="sidenote"><i>Epitaph Anonymous</i></div> - -<div class="blockquote"> - -<p class="dropcap">“Perhaps the most beautiful [says J. A. Symonds] -of the sepulchral epigrams is one by -an unknown writer, of which I here give a free -paraphrase. <i>Anth. Pal.</i>, vii. 346:—</p> - -<div class="poetry-container"> -<div class="poetry"> - <div class="stanza"> - <div class="verse indent0">‘Of our great love, Parthenophil,</div> - <div class="verse indent0">This little stone abideth still</div> - <div class="verse indent2">Sole sign and token:</div> - <div class="verse indent0">I seek thee yet, and yet shall seek,</div> - <div class="verse indent0">Tho’ faint mine eyes, my spirit weak</div> - <div class="verse indent2">With prayers unspoken.</div> - </div> - <div class="stanza"> - <div class="verse indent0">Meanwhile best friend of friends, do thou,</div> - <div class="verse indent0">If this the cruel fates allow,</div> - <div class="verse indent2">By death’s dark river,</div> - <div class="verse indent0">Among those shadowy people, drink</div> - <div class="verse indent0">No drop for me on Lethe’s brink:</div> - <div class="verse indent2">Forget me never!’”</div> - </div> - <div class="stanza"> - <div class="verse right"><i>The Greek Poets</i>, vol. 2, p. 298.</div> - </div> -</div> -</div> -</div> - -<p><span class="pagenum"><a id="Page_81"></a>[81]</span></p> - -<div> -<img class="dropcap" src="images/dropcap-t.jpg" width="100" height="100" alt="" /> -</div> - -<p class="dropcap-pic">Theocritus, though coming late -in the Greek age (about 300 <span class="allsmcap">B.C.</span>) -when Athens had yielded place to -Alexandria, still carried on the Greek -tradition in a remarkable way. A native of Syracuse, -he caught and echoed in a finer form the life and -songs of the country folk of that region—themselves -descendants of Dorian settlers. Songs and -ballads full of similar notes linger among the Greek -peasants, shepherds and fisher-folk, even down to -the present day.</p> - -<div class="sidenote"><i>Theocritus Idyl XII.</i></div> - -<p>The following poem (trans. by M. J. Chapman, -1836) is one of the best known and most beautiful -of his Idyls:—</p> - -<div class="blockquote"> - -<p class="center"><span class="smcap">Idyl XII.</span></p> - -<div class="poetry-container"> -<div class="poetry"> - <div class="stanza"> - <div class="verse indent0 dropcap">“Art come, dear youth? two days and nights away!</div> - <div class="verse indent0">(Who burn with love, grow aged in a day.)</div> - <div class="verse indent0">As much as apples sweet the damson crude</div> - <div class="verse indent0">Excel; the blooming spring the winter rude;</div> - <div class="verse indent0">In fleece the sheep her lamb; the maid in sweetness</div> - <div class="verse indent0">The thrice-wed dame; the fawn the calf in fleetness;</div><span class="pagenum"><a id="Page_82"></a>[82]</span> - <div class="verse indent0">The nightingale in song all feathered kind—</div> - <div class="verse indent0">So much thy longed-for presence cheers my mind.</div> - <div class="verse indent0">To thee I hasten, as to shady beech,</div> - <div class="verse indent0">The traveller, when from the heaven’s reach</div> - <div class="verse indent0">The sun fierce blazes. May our love be strong,</div> - <div class="verse indent0">To all hereafter times the theme of song!</div> - <div class="verse indent0">‘Two men each other loved to that degree,</div> - <div class="verse indent0">That either friend did in the other see</div> - <div class="verse indent0">A dearer than himself. They lived of old</div> - <div class="verse indent0">Both golden natures in an age of gold.’</div> - </div> - <div class="stanza"> - <div class="verse indent0">O father Zeus! ageless immortals all!</div> - <div class="verse indent0">Two hundred ages hence may one recall,</div> - <div class="verse indent0">Down-coming to the irremeable river,</div> - <div class="verse indent0">This to my mind, and this good news deliver:</div> - <div class="verse indent0">‘E’en now from east to west, from north to south,</div> - <div class="verse indent0">Your mutual friendship lives in every mouth.’</div> - <div class="verse indent0">This, as they please, th’ Olympians will decide:</div> - <div class="verse indent0">Of thee, by blooming virtue beautified,</div> - <div class="verse indent0">My glowing song shall only truth disclose;</div> - <div class="verse indent0">With falsehood’s pustules I’ll not shame my nose.</div> - <div class="verse indent0">If thou dost sometime grieve me, sweet the pleasure</div> - <div class="verse indent0">Of reconcilement, joy in double measure</div> - <div class="verse indent0">To find thou never didst intend the pain,</div> - <div class="verse indent0">And feel myself from all doubt free again.</div><span class="pagenum"><a id="Page_83"></a>[83]</span> - </div> - <div class="stanza"> - <div class="verse indent0">And ye Megarians, at Nisæa dwelling,</div> - <div class="verse indent0">Expert at rowing, mariners excelling,</div> - <div class="verse indent0">Be happy ever! for with honours due</div> - <div class="verse indent0">Th’ Athenian Diocles, to friendship true</div> - <div class="verse indent0">Ye celebrate. With the first blush of spring</div> - <div class="verse indent0">The youth surround his tomb: there who shall bring</div> - <div class="verse indent0">The sweetest kiss, whose lip is purest found,</div> - <div class="verse indent0">Back to his mother goes with garlands crowned.</div> - <div class="verse indent0">Nice touch the arbiter must have indeed,</div> - <div class="verse indent0">And must, methinks, the blue-eyed Ganymede</div> - <div class="verse indent0">Invoke with many prayers—a mouth to own</div> - <div class="verse indent0">True to the touch of lips, as Lydian stone</div> - <div class="verse indent0">To proof of gold—which test will instant show</div> - <div class="verse indent0">The pure or base, as money changers know.”</div> - </div> -</div> -</div> -</div> - -<div class="sidenote"><i>Idyl XXIX.</i></div> - -<p>The following Idyl, of which I append a rendering, -is attributed to Theocritus:—</p> - -<div class="blockquote"> - -<p class="center"><span class="smcap">Idyl XXIX.</span></p> - -<div class="poetry-container"> -<div class="poetry"> - <div class="stanza"> - <div class="verse indent0 dropcap">“They say, dear boy, that wine and truth agree;</div> - <div class="verse indent0">And, being in wine, I’ll tell the truth to thee—</div> - <div class="verse indent0">Yes, all that works in secret in my soul.</div> - <div class="verse indent0">’Tis this: thou dost not love me with thy whole</div> - <div class="verse indent0">Untampered heart. I know; for half my time</div> - <div class="verse indent0">Is spent in gazing on thy beauty’s prime;</div><span class="pagenum"><a id="Page_84"></a>[84]</span> - <div class="verse indent0">The other half is nought. When thou art good,</div> - <div class="verse indent0">My days are like the gods’; but when the mood</div> - <div class="verse indent0">Tormenting takes thee, ’tis my night of woe.</div> - <div class="verse indent0">How were it right to vex a lover so?</div> - <div class="verse indent0">Take my advice, my lad, thine elder friend,</div> - <div class="verse indent0">’Twill make thee glad and grateful in the end:</div> - <div class="verse indent0">In one tree build one nest, so no grim snake</div> - <div class="verse indent0">May creep upon thee. For to-day thou’lt make</div> - <div class="verse indent0">Thy home on one branch, and to-morrow changing</div> - <div class="verse indent0">Wilt seek another, to what’s new still ranging;</div> - <div class="verse indent0">And should a stranger praise your handsome face,</div> - <div class="verse indent0">Him more than three-year-proven friend you’ll grace,</div> - <div class="verse indent0">While him who loved you first you’ll treat as cold</div> - <div class="verse indent0">As some acquaintanceship of three days old.</div> - <div class="verse indent0">Thou fliest high, methinks, in love and pride;</div> - <div class="verse indent0">But I would say: keep ever at thy side</div> - <div class="verse indent0">A mate that is thine equal; doing so,</div> - <div class="verse indent0">The townsfolk shall speak well of thee alway,</div> - <div class="verse indent0">And love shall never visit thee with woe—</div> - <div class="verse indent0">Love that so easily men’s hearts can flay,</div> - <div class="verse indent0">And mine has conquered that was erst of steel.</div> - <div class="verse indent0">Nay, by thy gracious lips I make appeal:</div> - <div class="verse indent0">Remember thou wert younger a year agone</div> - <div class="verse indent0">And we grow grey and wrinkled, all, or e’er</div> - <div class="verse indent0">We can escape our doom; of mortals none</div> - <div class="verse indent0">His youth retakes again, for azure wings</div><span class="pagenum"><a id="Page_85"></a>[85]</span> - <div class="verse indent0">Are on her shoulders, and we sons of care</div> - <div class="verse indent0">Are all too slow to catch such flying things.</div> - </div> - <div class="stanza"> - <div class="verse indent0">Mindful of this, be gentle, is my prayer,</div> - <div class="verse indent0">And love me, guileless, ev’n as I love thee;</div> - <div class="verse indent0">So when thou hast a beard, such friends as were</div> - <div class="verse indent0">Achilles and Patroclus we may be.”</div> - </div> -</div> -</div> -</div> - -<div class="sidenote"><i>Bion</i></div> - -<div> -<img class="dropcap" src="images/dropcap-b.jpg" width="100" height="100" alt="" /> -</div> - -<p class="dropcap-pic">Bion was a poet of about the same -period as Theocritus, but of whom -little is known. The following is a -fragment translated by A. Lang:—</p> - -<div class="blockquote"> - -<p class="dropcap">“Happy are they that love, when with equal -love they are rewarded. Happy was Theseus, -when Pirithöus was by his side, yea tho’ he went -down to the house of implacable Hades. Happy -among hard men and inhospitable was Orestes, for -that Pylades chose to share his wanderings. And <i>he</i> -was happy, Achilles Æacides, while his darling -lived,—happy was he in his death, because he -avenged the dread fate of Patroclus.” <i>Theocritus</i>, -<i>Bion and Moschus</i>, <i>Golden Treasury series</i>, p. 182.</p> - -</div> - -<div class="sidenote"><i>Lament for Bion by Moschus</i></div> - -<p>The beautiful <i>Lament for Bion</i> by Moschus is interesting -in this connection, and should be compared<span class="pagenum"><a id="Page_86"></a>[86]</span> -with Shelley’s lament for Keats in <i>Adonais</i>—for -which latter poem indeed it supplied some -suggestions:—</p> - -<div class="blockquote"> - -<div class="poetry-container"> -<div class="poetry"> - <div class="stanza"> - <div class="verse indent0 dropcap">“Ye mountain valleys, pitifully groan!</div> - <div class="verse indent0">Rivers and Dorian springs for Bion weep!</div> - <div class="verse indent0">Ye plants drop tears! ye groves lamenting moan!</div> - <div class="verse indent0">Exhale your life, wan flowers; your blushes deep</div> - <div class="verse indent0">In grief, anemonies and roses, steep!</div> - <div class="verse indent0">In softest murmurs, Hyacinth! prolong</div> - <div class="verse indent0">The sad, sad woe thy lettered petals keep;</div> - <div class="verse indent0">Our minstrel sings no more his friends among</div> - <div class="verse indent0">Sicilian muses! now begin the doleful song.”</div> - </div> - <div class="stanza"> - <div class="verse right"><i>M. J. Chapman trans. in the<br />Greek Pastoral Poets, 1836.</i></div> - </div> -</div> -</div> - -</div> - -<div class="sidenote"><i>Story of Hyacinthus</i></div> - -<p>The allusion to Hyacinth is thus explained by -Chapman:—</p> - -<div class="blockquote"> - -<p class="dropcap">“Hyacinthus, a Spartan youth, the son -of Clio, was in great favour with Apollo. -Zephyrus, being enraged that he preferred Apollo -to him, blew the discus when flung by -Apollo, on a day that Hyacinthus was playing at -discus-throwing with that god, against the head -of the youth, and so killed him. Apollo, being<span class="pagenum"><a id="Page_87"></a>[87]</span> -unable to save his life, changed him into the flower -which was named after him, and on whose petals -the Greeks fancied they could trace the notes of a -grief, ἂι, ἂι.<a id="FNanchor_5" href="#Footnote_5" class="fnanchor">[5]</a> A festival called the Hyacinthia was -celebrated for three days in each year at Sparta, in -honour of the god and his unhappy favorite.” <i>Note -to Moschus</i>, Idyl iii.</p> - -</div> - -<div class="sidenote"><i>Told by Ovid</i></div> - -<p>The story of Apollo and Hyacinth is gracefully -told by Ovid, in the tenth book of his Metamorphoses:—</p> - -<div class="blockquote"> - -<div class="poetry-container"> -<div class="poetry"> - <div class="stanza"> - <div class="verse indent0 dropcap">“Midway betwixt the past and coming night</div> - <div class="verse indent0">Stood Titan<a id="FNanchor_6" href="#Footnote_6" class="fnanchor">[6]</a> when the pair, their limbs unrobed,</div> - <div class="verse indent0">And glist’ning with the olive’s unctuous juice,</div> - <div class="verse indent0">In friendly contest with the discus vied.”</div> - </div> -</div> -</div> - -</div> - -<p>[The younger one is struck by the discus; and -like a fading flower]</p> - -<div class="blockquote"> - -<div class="poetry-container"> -<div class="poetry"> - <div class="stanza"> - <div class="verse indent0">“To its own weight unequal drooped the head</div> - <div class="verse indent0">Of Hyacinth; and o’er him wailed the god:—</div> - <div class="verse indent0">Liest thou so, Œbalia’s child, of youth</div> - <div class="verse indent0">Untimely robbed, and wounded by my fault—</div> - <div class="verse indent0">At once my grief and guilt?—This hand hath dealt</div><span class="pagenum"><a id="Page_88"></a>[88]</span> - <div class="verse indent0">Thy death! ’Tis I who send thee to the grave!</div> - <div class="verse indent0">And yet scarce guilty, unless guilt it were</div> - <div class="verse indent0">To sport, or guilt to love thee! Would this life</div> - <div class="verse indent0">Might thine redeem, or be with thine resigned!</div> - <div class="verse indent0">But thou—since Fate denies a god to die—</div> - <div class="verse indent0">Be present with me ever! Let thy name</div> - <div class="verse indent0">Dwell ever in my heart and on my lips,</div> - <div class="verse indent0">Theme of my lyre and burden of my song;</div> - <div class="verse indent0">And ever bear the echo of my wail</div> - <div class="verse indent0">Writ on thy new-born flower! The time shall come</div> - <div class="verse indent0">When, with thyself associate, to its name</div> - <div class="verse indent0">The mightiest of the Greeks shall link his own.</div> - <div class="verse indent2">Prophetic as Apollo mourned, the blood</div> - <div class="verse indent0">That with its dripping crimson dyed the turf</div> - <div class="verse indent0">Was blood no more: and sudden sprang to life</div> - <div class="verse indent0">A flower.”</div> - </div> - <div class="stanza"> - <div class="verse right"><i>Ovid’s Metamorphoses</i> <i>trans.<br />H. King</i>, <i>London</i>, 1871.</div> - </div> -</div> -</div> - -</div> - -<div class="sidenote"><i>Virgil Eclogue II.</i></div> - -<div> -<img class="dropcap" src="images/dropcap-i.jpg" width="100" height="100" alt="" /> -</div> - -<p class="dropcap-pic">In Roman literature, generally, as -might be expected, with its more -materialistic spirit, the romance of -a friendship is little dwelt upon; -though the grosser side of the passion, in such -writers as Catullus and Martial, is much in evidence.<span class="pagenum"><a id="Page_89"></a>[89]</span> -Still we find in Virgil a notable instance. His -2nd Eclogue bears the marks of genuine feeling; -and, according to some critics, he there under the -guise of Shepherd Corydon’s love for Alexis -celebrates his own attachment to the youthful -Alexander:—</p> - -<div class="blockquote"> - -<div class="poetry-container"> -<div class="poetry"> - <div class="stanza"> - <div class="verse indent0 dropcap">“Corydon, keeper of cattle, once loved the fair lad Alexis;</div> - <div class="verse indent0">But he, the delight of his master, permitted no hope to the shepherd.</div> - <div class="verse indent0">Corydon, lovesick swain, went into the forest of beeches,</div> - <div class="verse indent0">And there to the mountains and woods—the one relief of his passion—</div> - <div class="verse indent0">With useless effort outpoured the following artless complainings:—</div> - <div class="verse indent0">Alexis, barbarous youth, say, do not my mournful lays move thee?</div> - <div class="verse indent0">Showing me no compassion, thou’lt surely compel me to perish.</div> - <div class="verse indent0">Even the cattle now seek after places both cool and shady;</div> - <div class="verse indent0">Even the lizards green conceal themselves in the thorn-bush.</div><span class="pagenum"><a id="Page_90"></a>[90]</span> - <div class="verse indent0">Thestylis, taking sweet herbs, such as garlic and thyme, for the reapers</div> - <div class="verse indent0">Faint with the scorching noon, doth mash them and bray in a mortar.</div> - <div class="verse indent0">Alone in the heat of the day am I left with the screaming cicalas,</div> - <div class="verse indent0">While patient in tracking thy path, I ever pursue thee, Belovéd.”</div> - </div> - <div class="stanza"> - <div class="verse right"><i>Trans. by J. W. Baylis.</i></div> - </div> -</div> -</div> - -</div> - -<div class="sidenote"><i>Corydon and Alexis</i></div> - -<p>There is a translation of this same 2nd Eclogue, -by Abraham Fraunce (1591) which is interesting -not only on account of its felicity of phrase, -but because, as in the case of some other Elizabethan -hexameters, the metre is ruled by <i>quantity</i>, <i>i.e.</i>, -length of syllables, instead of by <i>accent</i>. The following -are the first five lines of Fraunce’s translation:—</p> - -<div class="blockquote"> - -<div class="poetry-container"> -<div class="poetry"> - <div class="stanza"> - <div class="verse indent0 dropcap">“Silly shepherd Corydon lov’d hartyly fayre lad Alexis,</div> - <div class="verse indent0">His master’s dearling, but saw noe matter of hoping;</div> - <div class="verse indent0">Only amydst darck groves thickset with broade-shadoe beech-trees</div><span class="pagenum"><a id="Page_91"></a>[91]</span> - <div class="verse indent0">Dayly resort did he make, thus alone to the woods, to the mountayns,</div> - <div class="verse indent0">With broken speeches fond thoughts there vainly revealing.”</div> - </div> -</div> -</div> - -</div> - -<div class="sidenote"><i>Catullus to Quintius</i></div> - -<div> -<img class="dropcap" src="images/dropcap-c.jpg" width="100" height="100" alt="" /> -</div> - -<p class="dropcap-pic">Catullus also (b. <span class="allsmcap">B.C.</span> 87) has some -verses of real feeling:—</p> - -<div class="blockquote"> - -<div class="poetry-container"> -<div class="poetry"> - <div class="stanza"> - <div class="verse indent0 dropcap">“Quintius, if ’tis thy wish and will</div> - <div class="verse indent2">That I should owe my eyes to thee,</div> - <div class="verse indent0">Or anything that’s dearer still,</div> - <div class="verse indent2">If aught that’s dearer there can be;</div> - </div> - <div class="stanza"> - <div class="verse indent0">Then rob me not of that I prize,</div> - <div class="verse indent2">Of the dear form that is to me,</div> - <div class="verse indent0">Oh! far far dearer than my eyes,</div> - <div class="verse indent2">Or aught, if dearer aught there be.”</div> - </div> - <div class="stanza"> - <div class="verse right"><i>Catullus</i>, <i>trans. Hon. J. Lamb</i>, 1821.</div> - </div> -</div> -</div> - -</div> - -<div class="sidenote"><i>To Juventius</i></div> - -<div class="blockquote"> - -<div class="poetry-container"> -<div class="poetry"> - <div class="stanza"> - <div class="verse indent0 dropcap">“If all complying, thou would’st grant</div> - <div class="verse indent2">Thy lovely eyes to kiss, my fair,</div> - <div class="verse indent0">Long as I pleased; oh! I would plant</div> - <div class="verse indent2">Three hundred thousand kisses there.</div> - </div> - <div class="stanza"> - <div class="verse indent0">Nor could I even then refrain,</div> - <div class="verse indent2">Nor satiate leave that fount of blisses,</div><span class="pagenum"><a id="Page_92"></a>[92]</span> - <div class="verse indent0">Tho’ thicker than autumnal grain</div> - <div class="verse indent2">Should be our growing crop of kisses.”</div> - </div> - <div class="stanza"> - <div class="verse right">(<i>Ibid.</i>)</div> - </div> -</div> -</div> - -</div> - -<div class="sidenote"><i>To Licinius</i></div> - -<div class="blockquote"> - -<div class="poetry-container"> -<div class="poetry"> - <div class="stanza"> - <div class="verse indent0 dropcap">“Long at our leisure yesterday</div> - <div class="verse indent0">Idling, Licinius, we wrote</div> - <div class="verse indent0">Upon my tablets verses gay,</div> - <div class="verse indent0">Or took our turns, as fancy smote,</div> - <div class="verse indent0">At rhymes and dice and wine.</div> - </div> - <div class="stanza"> - <div class="verse indent0">But when I left, Licinius mine,</div> - <div class="verse indent0">Your grace and your facetious mood</div> - <div class="verse indent0">Had fired me so, that neither food</div> - <div class="verse indent0">Would stay my misery, nor sleep</div> - <div class="verse indent0">My roving eyes in quiet keep.</div> - <div class="verse indent0">But still consumed, without respite,</div> - <div class="verse indent0">I tossed about my couch in vain</div> - <div class="verse indent0">And longed for day—if speak I might,</div> - <div class="verse indent0">Or be with you again.</div> - </div> - <div class="stanza"> - <div class="verse indent0">But when my limbs with all the strain</div> - <div class="verse indent0">Worn out, half dead lay on my bed,</div> - <div class="verse indent0">Sweet friend to thee this verse I penned,</div> - <div class="verse indent0">That so thou mayest condescend</div> - <div class="verse indent0">To understand my pain.</div> - </div> - <div class="stanza"> - <div class="verse indent0">So now, Licinius, beware!</div> - <div class="verse indent0">And be not rash, but to my prayer</div> - <div class="verse indent0">A gracious hearing tender;</div><span class="pagenum"><a id="Page_93"></a>[93]</span> - <div class="verse indent0">Lest on thy head pounce Nemesis:</div> - <div class="verse indent0">A goddess sudden and swift she is—</div> - <div class="verse indent0">Beware lest thou offend her!”</div> - </div> -</div> -</div> - -</div> - -<div class="sidenote"><i>Martial to Diadumenos</i></div> - -<p>The following little poem is taken from Martial:</p> - -<div class="blockquote"> - -<div class="poetry-container"> -<div class="poetry"> - <div class="stanza"> - <div class="verse indent0 dropcap">“As a vineyard breathes, whose boughs with grapes are bending,</div> - <div class="verse indent2">Or garden where are hived Sicanian bees;</div> - <div class="verse indent0">As upturned clods when summer rain’s descending</div> - <div class="verse indent2">Or orchards rich with blossom-laden trees;</div> - <div class="verse indent0">So, cruel youth, thy kisses breathe—so sweet—</div> - <div class="verse indent2">Would’st thou but grant me all their grace, complete!”</div> - </div> -</div> -</div> - -</div> - -<p><span class="pagenum"><a id="Page_94"></a>[94]</span></p> - -<hr class="chap x-ebookmaker-drop" /> - -<div class="chapter"> - -<p><span class="pagenum"><a id="Page_95"></a>[95]</span></p> - -<h2 class="nobreak" id="IV">IV.<br /> -<span class="smaller"><i>Friendship in Early Christian & Mediæval Times</i></span></h2> - -</div> - -<p><span class="pagenum"><a id="Page_96"></a>[96]</span></p> - -<hr class="chap x-ebookmaker-drop" /> - -<div class="chapter"> - -<p><span class="pagenum"><a id="Page_97"></a>[97]</span></p> - -<h3 class="nobreak"><i>Friendship in Early Christian & Mediæval Times</i></h3> - -</div> - -<div> -<img class="dropcap" src="images/dropcap-t.jpg" width="100" height="100" alt="" /> -</div> - -<p class="dropcap-pic">The quotations we have given from -Plato and others show the very high -ideal of friendship which obtained in -the old world, and the respect accorded -to it. With the incoming of the Christian -centuries, and the growth of Alexandrian and -Germanic influences, a change began to take place. -Woman rose to greater freedom and dignity and -influence than before. The romance of love began to -centre round her.<a id="FNanchor_7" href="#Footnote_7" class="fnanchor">[7]</a> The days of chivalry brought a -new devotion into the world, and the Church exalted -the Virgin Mother to the highest place in -heaven. Friendship between men ceased to be regarded -in the old light—<i>i.e.</i>, as a thing of deep<span class="pagenum"><a id="Page_98"></a>[98]</span> -feeling, and an important social institution. It was -even, here and there, looked on with disfavour—and -lapses from the purity or chastity of its standard -were readily suspected and violently reprobated. -Certainly it survived in the monastic life for a long -period; but though inspiring this to a great extent, -its influence was not generally acknowledged. The -Family, in the modern and more limited sense of -the word (as opposed to the clan), became the recognised -unit of social life, and the ideal centre of all -good influences (as illustrated in the worship of the -Holy Family). At the same time, by this very -shrinkage of the Family, as well as by other influences, -the solidarity of society became to some -extent weakened, and gradually the more communistic -forms of the early world gave place to the -individualism of the commercial period.</p> - -<p>The special sentiment of comrade-love or attachment -(being a thing inherent in human nature) -remained of course through the Christian centuries, -as before, and unaltered—except that being no -longer recognised it became a private and personal<span class="pagenum"><a id="Page_99"></a>[99]</span> -affair, running often powerfully enough beneath the -surface of society, but openly unacknowledged, and -so far deprived of some of its dignity and influence. -Owing to this fact there is nothing, for this period, -to be quoted in the way of general ideal or public -opinion on the subject of friendship, and the following -sections therefore become limited to the expression -of individual sentiments and experiences, in -prose and poetry. These we find, during the mediæval -period, largely colored by religion; while at -the Renaissance and afterwards they are evidently -affected by Greek associations.</p> - -<div class="sidenote"><i>Saint Augustine</i></div> - -<div> -<img class="dropcap" src="images/dropcap-f.jpg" width="100" height="100" alt="" /> -</div> - -<p class="dropcap-pic">Following are some passages from -S. Augustine:—</p> - -<div class="blockquote"> - -<p class="dropcap">“In those years when I first began -to teach in my native town, I had -made a friend, one who through having the same -interests was very dear to me, one of my own age, -and like me in the first flower of youth. We had -grown up together, and went together to school, -and used to play together. But he was not yet so -great a friend as afterwards, nor even then was our -friendship true; for friendship is not true unless<span class="pagenum"><a id="Page_100"></a>[100]</span> -Thou cementest it between those who are united -to Thee by that ‘love which is shed abroad in our -hearts by the Holy Ghost which is given unto us.’ -Yet our friendship was but too sweet, and fermented -by the pursuit of kindred studies. For I had -turned him aside from the true faith (of which as -a youth he had but an imperfect grasp) to pernicious -and superstitious fables, for which my mother -grieved over me. And now in mind he erred -with me, and my soul could not endure to be -separated from him. But lo, Thou didst follow -close behind Thy fugitives, Thou—both God of -vengeance and fountain of mercies—didst convert -us by wonderful ways; behold, Thou didst take -him out of this life, when scarcely a year had our -close intimacy lasted—sweet to me beyond the -sweetness of my whole life....</p> - -<p>“No ray of light pierced the gloom with which -my heart was enveloped by this grief, and wherever -I looked I beheld death. My native place was -a torment to me, and my father’s house strangely -joyless; and whatever I had shared with him, -without him was now turned into a huge torture. -My longing eyes sought him everywhere, and -found him not; and I hated the very places, because -he was not in them, neither could they say to -me ‘he is coming,’ as they used to do when he was<span class="pagenum"><a id="Page_101"></a>[101]</span> -alive and was absent. And I became a great puzzle -to myself, and I asked my soul why it was so sad, -and why so disquieted within me; and it knew not -what to answer. And if I said ‘Trust thou in God,’ -it rightly did not obey; for that dearest one whom -it had lost was both truer and better than that -phantasm in which it was bidden to trust. Weeping -was the only thing which was sweet to me, and it -succeeded my friend in the dearest place in my -heart.” <i>S. Augustine, Confessions</i>, bk. 4, ch. iv. -<i>Trans. by Rev. W. H. Hutchings, M.A.</i></p> - -</div> - -<div class="blockquote"> - -<p class="dropcap">“I was miserable, and miserable is every soul -which is fettered by the love of perishable -things; he is torn to pieces when he loses them, -and then he perceives how miserable he was in -reality while he possessed them. And so was I -then, and I wept most bitterly, and in that bitterness -I found rest. Thus was I miserable, and that -miserable life I held dearer than my friend. For -though I would fain have changed it, yet to it I -clung even more than to him; and I cannot say -whether I would have parted with it for his sake, -as it is related, if true, that Orestes and Pylades -were willing to do, for they would gladly have -died for each other, or together, for they preferred -death to separation from each other. But in me -a feeling which I cannot explain, and one of a<span class="pagenum"><a id="Page_102"></a>[102]</span> -contradictory nature had arisen; for I had at once an -unbearable weariness of living, and a fear of dying. -For I believe the more I loved him, the more -I hated and dreaded death which had taken him -from me, and regarded it as a most cruel enemy; -and I felt as if it would soon devour all men, now -that its power had reached him.... For I marvelled -that other mortals lived, because he whom -I had loved, without thought of his ever dying, -was dead; and that I still lived—I who was another -self—when he was gone, was a greater marvel -still. Well said a certain one of his friend, -‘Thou half of my soul;’ for I felt that his soul and -mine were ‘one soul in two bodies’: and therefore -life was to me horrible, because I hated to live as -half of a life; and therefore perhaps I feared to die, -lest he should wholly die whom I had loved so -greatly.” <i>Ibid</i>, ch. vi.</p> - -</div> - -<div class="sidenote"><i>Montalembert on the Monks</i></div> - -<div> -<img class="dropcap" src="images/dropcap-i.jpg" width="100" height="100" alt="" /> -</div> - -<p class="dropcap-pic">It is interesting to see, in these extracts -from S. Augustine, and in -those which follow from Montalembert, -the points of likeness and -difference between the Christian ideal of love and -that of Plato. Both are highly transcendental, both -seem to contemplate an inner union of souls, beyond<span class="pagenum"><a id="Page_103"></a>[103]</span> -the reach of space and time; but in Plato the -union is in contemplation of the Eternal Beauty, -while in the Christian teachers it is in devotion to a -personal God.</p> - -<div class="blockquote"> - -<p class="dropcap">“If inanimate nature was to them an abundant -source of pleasure they had a life still more -lively and elevated in the life of the heart, in the -double love which burned in them—the love of -their brethren inspired and consecrated by the -love of God.” <i>Monks of the West</i>, introdn., ch. v.</p> - -</div> - -<div class="blockquote"> - -<p class="dropcap">“Everything invited and encouraged them -to choose one or several souls as the intimate -companions of their life.... And to prove how -little the divine love, thus understood and practised, -tends to exclude or chill the love of man for -man, never was human eloquence more touching -or more sincere than in that immortal elegy by -which S. Bernard laments a lost brother snatched -by death from the cloister:—‘Flow, flow my tears, -so eager to flow! he who prevented your flowing -is here no more! It is not he who is dead, it is I who -now live only to die. Why, O why have we loved, -and why have we lost each other.’” <i>Ibid.</i></p> - -</div> - -<div class="blockquote"> - -<p class="dropcap">“The mutual affection which reigned among -the monks flowed as a mighty stream through<span class="pagenum"><a id="Page_104"></a>[104]</span> -the annals of the cloister. It has left its trace even -in the ‘formulas,’ collected with care by modern -erudition.... The correspondence of the most -illustrious, of Geoffrey de Vendôme, of Pierre le -Vénérable, and of S. Bernard, give proofs of it at -every page.” <i>Ibid.</i></p> - -</div> - -<div class="sidenote"><i>Saint Anselm</i></div> - -<div> -<img class="dropcap" src="images/dropcap-s.jpg" width="100" height="100" alt="" /> -</div> - -<p class="dropcap-pic">Saint Anselm’s letters to brother -monks are full of expressions of the -same ardent affection. Montalembert -gives several examples:—</p> - -<div class="blockquote"> - -<p class="dropcap">“Souls well-beloved of my soul,” he wrote to -two near relatives whom he wished to draw to -Bec, “my eyes ardently desire to behold you; my -arms expand to embrace you; my lips sigh for -your kisses; all the life that remains to me is consumed -with waiting for you. I hope in praying, -and I pray in hoping—come and taste how gracious -the Lord is—you cannot fully know it while -you find sweetness in the world.”</p> - -</div> - -<div class="sidenote"><i>To his Friend Lanfranc</i></div> - -<div class="blockquote"> - -<p class="dropcap">“‘Far from the eyes, far from the heart’ say the -vulgar. Believe nothing of it; if it was so, the -farther you were distant from me the cooler my -love for you would be; whilst on the contrary, -the less I can enjoy your presence, the more the -desire of that pleasure burns in the soul of your -friend.”</p> - -</div> - -<p><span class="pagenum"><a id="Page_105"></a>[105]</span></p> - -<div class="sidenote"><i>To Gondulph</i></div> - -<div class="blockquote"> - -<p class="dropcap">“To Gondulf, Anselm——I put no other or -longer salutations at the head of my letter, -because I can say nothing more to him whom -I love. All who know Gondulph and Anselm -know well what this means, and how much love is -understood in these two names.” ... “How could -I forget thee? Can a man forget one who is placed -like a seal upon his heart? In thy silence I know -that thou lovest me; and thou also, when I say nothing, -thou knowest that I love thee. Not only -have I no doubt of thee, but I answer for thee that -thou art sure of me. What can my letter tell thee -that thou knowest not already, thou who art my -second soul? Go into the secret place of thy heart, -look there at thy love for me, and thou shalt see -mine for thee.” ... “Thou knewest how much -I love thee, but I knew it not. He who has separated -us has alone instructed me how dear to me -thou wert. No, I knew not before the experience -of thy absence how sweet it was to have thee, how -bitter to have thee not. Thou hast another friend -whom thou hast loved as much or more than me to -console thee, but I have no longer thee!—thee! -thee! thou understandest? and nothing to replace -thee. Those who rejoice in the possession of thee -may perhaps be offended by what I say. Ah! let -them content themselves with their joy, and permit -me to weep for him whom I ever love.”</p> - -</div> - -<p><span class="pagenum"><a id="Page_106"></a>[106]</span></p> - -<div class="sidenote"><i>The Story of Amis and Amile</i></div> - -<div> -<img class="dropcap" src="images/dropcap-t.jpg" width="100" height="100" alt="" /> -</div> - -<p class="dropcap-pic">The story of Amis and Amile, a mediæval -legend, translated by William -Morris (as well as by Walter Pater) -from the <i>Bibliotheca Elzeviriana</i>, is -very quaint and engaging in its old-world extravagance -and supernaturalism:—</p> - -<div class="blockquote"> - -<p class="dropcap">Amis and Amile were devoted friends, twins -in resemblance and life. On one occasion, -having strayed apart, they ceased not to seek each -other for two whole years. And when at last they -met “they lighted down from their horses, and -embraced and kissed each other, and gave thanks -to God that they were found. And they swore -fealty and friendship and fellowship perpetual, -the one to the other, on the sword of Amile, -wherein were relics.” Thence they went together -to the court of “Charles, king of France.”</p> - -<p>Here soon after, Amis took Amile’s place in a -tournament, saved his life from a traitor, and won -for him the King’s daughter to wife. But so it happened -that, not long after, he himself was stricken -with leprosy and brought to Amile’s door. And -when Amile and his royal bride knew who it was -they were sore grieved, and they brought him in -and placed him on a fair bed, and put all that they<span class="pagenum"><a id="Page_107"></a>[107]</span> -had at his service. And it came to pass one night -“whenas Amis and Amile lay in one chamber -without other company, that God sent to Amis -Raphael his angel, who said to him: ‘Sleepest thou, -Amis?’ And he, who deemed that Amile had -called to him, answered: ‘I sleep not, fair sweet -fellow.’ Then the angel said to him: ‘Thou hast -answered well, for thou art the fellow of the citizens -of heaven, and thou hast followed after Job, -and Thoby in patience. Now I am Raphael, an -angel of our Lord, and am come to tell thee of a -medicine for thine healing, whereas he hath heard -thy prayers. Thou shalt tell to Amile thy fellow, -that he slay his two children and wash thee in their -blood, and thence thou shalt get the healing of -thy body.’”</p> - -<p>Amis was shocked when he heard these words, -and at first refused to tell Amile; but the latter -had also heard the angel’s voice, and pressed him -to tell. Then, when he knew, he too was sorely -grieved. But at last he determined in his mind not -even to spare his children for the sake of his friend, -and going secretly to their chamber he slew them, -and bringing some of their blood washed Amis—who -immediately was healed. He then arrayed -Amis in his best clothes and, after going to the -church to give thanks, they met Amile’s wife who<span class="pagenum"><a id="Page_108"></a>[108]</span> -(not knowing all) rejoiced greatly too. But Amile, -going apart again to the children’s chamber to -weep over them, found them at play in bed, with -only a thread of crimson round their throats to -mark what had been done!</p> - -<p>The two knights fell afterwards and were killed -in the same battle; “for even as God had joined -them together by good accord in their life-days, -so in their death they were not sundered.” And a -miracle was added, for even when they were -buried apart from each other the two coffins leapt -together in the night and were found side by side -in the morning.</p> - -</div> - -<p>Of this story Mr. Jacobs, in his introduction to -William Morris’ translation, says: “Amis and Amile -were the David and Jonathan, the Orestes and -Pylades, of the mediæval world.” There were some -thirty other versions of the legend “in almost all -the tongues of Western and Northern Europe”—their -“peerless friendship” having given them a -place among the mediæval saints. (See <i>Old French -Romances</i> trans. by William Morris, London, 1896.)</p> - -<p><span class="pagenum"><a id="Page_109"></a>[109]</span></p> - -<div class="sidenote"><i>Eastern Poets</i></div> - -<div> -<img class="dropcap" src="images/dropcap-i.jpg" width="100" height="100" alt="" /> -</div> - -<p class="dropcap-pic">It may not be out of place here, and -before passing on to the times of the -Renaissance and Modern Europe, to -give one or two extracts relating to -Eastern countries. The honour paid to friendship -in Persia, Arabia, Syria and other Oriental lands -has always been great, and the tradition of this -attachment there should be especially interesting to -us, as having arisen independently of classic or -Christian ideals. The poets of Persia, Saadi and -Jalal-ud-din Rumi (13th cent.), Hafiz (14th cent.), -Jami (15th cent.), and others, have drawn much of -their inspiration from this source; but unfortunately -for those who cannot read the originals, their -work has been scantily translated, and the translations -themselves are not always very reliable. -The extraordinary way in which, following the -method of the Sufis, and of Plato, they identify the -mortal and the divine love, and see in their beloved -an image or revelation of God himself, makes their -poems difficult of comprehension to the Western<span class="pagenum"><a id="Page_110"></a>[110]</span> -mind. Apostrophes to Love, Wine, and Beauty -often, with them, bear a frankly twofold sense, -material and spiritual. To these poets of the mid-region -of the earth, the bitter antagonism between -matter and spirit, which like an evil dream has -haunted so long both the extreme Western and the -extreme Eastern mind, scarcely exists; and even the -body “which is a portion of the dust-pit” has -become perfect and divine.</p> - -<div class="sidenote"><i>Jalal-ud-din Rumi</i></div> - -<div class="blockquote"> - -<div class="poetry-container"> -<div class="poetry"> - <div class="stanza"> - <div class="verse indent0 dropcap">“Every form you see has its archetype in the placeless world....</div> - <div class="verse indent0">From the moment you came into the world of being</div> - <div class="verse indent0">A ladder was placed before you that you might escape (ascend).</div> - <div class="verse indent0">First you were mineral, later you turned to plant,</div> - <div class="verse indent0">Then you became an animal: how should this be a secret to you?</div> - <div class="verse indent0">Afterwards you were made man, with knowledge, reason, faith;</div> - <div class="verse indent0">Behold the body, which is a portion of the dust-pit, how perfect it has grown!</div> - <div class="verse indent0">When you have travelled on from man, you will doubtless become an angel;</div><span class="pagenum"><a id="Page_111"></a>[111]</span> - <div class="verse indent0">After that you are done with earth: your station is in heaven.</div> - <div class="verse indent0">Pass again even from angelhood: enter that ocean,</div> - <div class="verse indent0">That your drop may become a sea which is a hundred seas of ‘Oman.’”</div> - </div> - <div class="stanza"> - <div class="verse right"><i>From the Divani Shamsi Tabriz of Jalal-ud-din<br />Rumi, trans. by R. A. Nicholson.</i></div> - </div> -</div> -</div> - -</div> - -<div class="blockquote"> - -<div class="poetry-container"> -<div class="poetry"> - <div class="stanza"> - <div class="verse indent0 dropcap">“’Twere better that the spirit which wears not true love as a garment</div> - <div class="verse indent0">Had not been: its being is but shame.</div> - <div class="verse indent0">Be drunken in love, for love is all that exists....</div> - <div class="verse indent0">Dismiss cares and be utterly clear of heart,</div> - <div class="verse indent0">Like the face of a mirror, without image or picture.</div> - <div class="verse indent0">When it becomes clear of images, all images are contained in it.”</div> - </div> - <div class="stanza"> - <div class="verse right"><i>Ibid.</i></div> - </div> -</div> -</div> - -</div> - -<div class="blockquote"> - -<div class="poetry-container"> -<div class="poetry"> - <div class="stanza"> - <div class="verse indent0 dropcap">“Happy the moment when we are seated in the palace, thou and I,</div> - <div class="verse indent0">With two forms and with two figures, but with one soul, thou and I.”</div> - </div> - <div class="stanza"> - <div class="verse right"><i>Ibid.</i></div> - </div> -</div> -</div> - -</div> - -<div class="blockquote"> - -<div class="poetry-container"> -<div class="poetry"> - <div class="stanza"> - <div class="verse indent0 dropcap">“Once a man came and knocked at the door of his friend.</div> - <div class="verse indent0">His friend said, ‘Who art thou, O faithful one?’</div> - <div class="verse indent0">He said, ‘’Tis I.’ He answered, ‘There is no admittance.</div><span class="pagenum"><a id="Page_112"></a>[112]</span> - <div class="verse indent0">There is no room for the raw at my well-cooked feast.</div> - <div class="verse indent0">Naught but fire of separation and absence</div> - <div class="verse indent0">Can cook the raw one and free him from hypocrisy!</div> - <div class="verse indent0">Since thy <i>self</i> has not yet left thee,</div> - <div class="verse indent0">Thou must be burned in fiery flames.’</div> - <div class="verse indent0">The poor man went away, and for one whole year</div> - <div class="verse indent0">Journeyed burning with grief for his friend’s absence.</div> - <div class="verse indent0">His heart burned till it was cooked; then he went again</div> - <div class="verse indent0">And drew near to the house of his friend.</div> - <div class="verse indent0">He knocked at the door in fear and trepidation</div> - <div class="verse indent0">Lest some careless word should fall from his lips.</div> - <div class="verse indent0">His friend shouted, ‘Who is that at the door?’</div> - <div class="verse indent0">He answered, ‘’Tis thou who art at the door, O beloved!’</div> - <div class="verse indent0">The friend said, ‘Since ’tis I, let me come in,</div> - <div class="verse indent0">There is not room for two I’s in one house.’”</div> - </div> - <div class="stanza"> - <div class="verse right"><i>From the Masnavi of Jalal-ud-din<br />Rumi, trans, by E. H. Whinfield.</i></div> - </div> -</div> -</div> - -</div> - -<div class="sidenote"><i>Hafiz and Saadi</i></div> - -<div> -<img class="dropcap" src="images/dropcap-s.jpg" width="100" height="100" alt="" /> -</div> - -<p class="dropcap-pic">Some short quotations here following -are taken from <i>Flowers culled from -Persian Gardens</i> (Manchester, 1872):</p> - -<div class="blockquote"> - -<p class="dropcap">“Everyone, whether he be -abstemious or self-indulgent<span class="pagenum"><a id="Page_113"></a>[113]</span> -is searching after the Friend. Every place may be -the abode of love, whether it be a mosque or a synagogue.... -On thy last day, though the cup be in -thy hand, thou may’st be borne away to Paradise -even from the corner of the tavern.” <i>Hafiz</i>.</p> - -</div> - -<div class="blockquote"> - -<p class="dropcap">“I have heard a sweet word which was spoken -by the old man of Canaan (Jacob)—‘No -tongue can express what means the separation of -friends.’” <i>Hafiz</i>.</p> - -</div> - -<div class="blockquote"> - -<p class="dropcap">“Neither of my own free will cast I myself -into the fire; for the chain of affection was -laid upon my neck. I was still at a distance when -the fire began to glow, nor is this the moment that -it was lighted up within me. Who shall impute it -to me as a fault, that I am enchanted by my friend, -that I am content in casting myself at his feet?” -<i>Saadi</i>.</p> - -</div> - -<p>Hahn in his <i>Albanesische Studien</i>, already quoted -(p. 20), gives some of the verses of Neçin or Nesim -Bey, a Turco-Albanian poet, of which the following -is an example:—</p> - -<div class="blockquote"> - -<div class="poetry-container"> -<div class="poetry"> - <div class="stanza"> - <div class="verse indent0 dropcap">“Whate’er, my friend, or false or true,</div> - <div class="verse indent2">The world may tell thee, give no ear,</div> - <div class="verse indent2">For to separate us, dear,</div> - <div class="verse indent0">The world will say that one is two.</div><span class="pagenum"><a id="Page_114"></a>[114]</span> - <div class="verse indent0">Who should seek to separate us</div> - <div class="verse indent2">May he never cease to weep.</div> - <div class="verse indent0">The rain at times may cease; but he</div> - <div class="verse indent2">In Summer’s warmth or Winter’s sleep</div> - <div class="verse indent2">May he never cease to weep.”</div> - </div> -</div> -</div> - -</div> - -<div> -<img class="dropcap" src="images/dropcap-b.jpg" width="100" height="100" alt="" /> -</div> - -<p class="dropcap-pic">Besides literature there is no doubt a -vast amount of material embedded in -the customs and traditions of these -countries and awaiting adequate recognition -and interpretation. The following quotations -may afford some glimpses of interest.</p> - -<div class="sidenote"><i>Suleyman and Ibrahim</i></div> - -<p>Suleyman the Magnificent.—The story of Suleyman’s -attachment to his Vezir Ibrahim is told as -follows by Stanley Lane-Poole:—</p> - -<div class="blockquote"> - -<p class="dropcap">“Suleyman, great as he was, shared his greatness -with a second mind, to which his reign -owed much of its brilliance. The Grand Vezir -Ibrahim was the counterpart of the Grand Monarch -Suleyman. He was the son of a sailor at Parga, -and had been captured by corsairs, by whom he -was sold to be the slave of a widow at Magnesia. -Here he passed into the hands of the young prince -Suleyman, then Governor of Magnesia, and soon -his extraordinary talents and address brought him -promotion.... From being Grand Falconer on the<span class="pagenum"><a id="Page_115"></a>[115]</span> -accession of Suleyman, he rose to be first minister -and almost co-Sultan in 1523.</p> - -<p>“He was the object of the Sultan’s tender regard: -an emperor knows better than most men how solitary -is life without friendship and love, and Suleyman -loved this man more than a brother. Ibrahim -was not only a friend, he was an entertaining and -instructive companion. He read Persian, Greek -and Italian; he knew how to open unknown worlds -to the Sultan’s mind, and Suleyman drank in his -Vezir’s wisdom with assiduity. They lived together: -their meals were shared in common; even -their beds were in the same room. The Sultan gave -his sister in marriage to the sailor’s son, and Ibrahim -was at the summit of power.” <i>Turkey, Story of -Nations series</i>, p. 174.</p> - -</div> - -<div class="sidenote"><i>Story of a Bagdad Dervish</i></div> - -<div> -<img class="dropcap" src="images/dropcap-j.jpg" width="100" height="100" alt="" /> -</div> - -<p class="dropcap-pic">J. S. Buckingham, in his <i>Travels -in Assyria, Media and Persia</i>, speaking -of his guide whom he had engaged at -Bagdad, and who was supposed to -have left his heart behind him in that city, says:—</p> - -<div class="blockquote"> - -<p class="dropcap">“Amidst all this I was at a loss to conceive -how the Dervish could find much enjoyment -[in the expedition] while laboring under the strong -passion which I supposed he must then be feeling<span class="pagenum"><a id="Page_116"></a>[116]</span> -for the object of his affections at Bagdad, whom he -had quitted with so much reluctance. What was -my surprise however on seeking an explanation of -this seeming inconsistency, to find it was the son, -and not the daughter, of his friend Elias who held -so powerful a hold on his heart. I shrank back from -the confession as a man would recoil from a serpent -on which he had unexpectedly trodden ... -but in answer to enquiries naturally suggested by -the subject he declared he would rather suffer -death than do the slightest harm to so pure, so -innocent, so heavenly a creature as this....</p> - -<p>“I took the greatest pains to ascertain by a severe -and minute investigation, how far it might be possible -to doubt of the purity of the passion by which -this Affgan Dervish was possessed, and whether -it deserved to be classed with that described as prevailing -among the ancient Greeks; and the result -fully satisfied me that both were the same. Ismael -was however surprised beyond measure when I assured -him that such a feeling was not known at all -among the peoples of Europe.” <i>Travels, &c.</i>, 2nd -edition, vol. 1, p. 159.</p> - -</div> - -<div class="sidenote"><i>Another Story</i></div> - -<div class="blockquote"> - -<p class="dropcap">“The Dervish added a striking instance of the -force of these attachments, and the sympathy -which was felt in the sorrows to which they led, by -the following fact from his own history. The place<span class="pagenum"><a id="Page_117"></a>[117]</span> -of his residence, and of his usual labour, was near -the bridge of the Tigris, at the gate of the Mosque -of the Vizier. While he sat here, about five or six -years since, surrounded by several of his friends -who came often to enjoy his conversation and -beguile the tedium of his work, he observed, passing -among the crowd, a young and beautiful -Turkish boy, whose eyes met his, as if by destiny, -and they remained fixedly gazing on each other for -some time. The boy, after ‘blushing like the first -hue of a summer morning,’ passed on, frequently -turning back to look on the person who had regarded -him so ardently. The Dervish felt his heart -‘revolve within him,’ for such was his expression, -and a cold sweat came across his brow. He hung -his head upon his graving-tool in dejection, and excused -himself to those about him by saying he felt -suddenly ill. Shortly afterwards the boy returned, -and after walking to and fro several times, drawing -nearer and nearer, as if under the influence of some -attracting charm, he came up to his observer and -said, ‘Is it really true, then, that you love me?’ -‘This,’ said Ismael, ‘was a dagger in my heart; -I could make no reply.’ The friends who were near -him, and now saw all explained, asked him if there -had been any previous acquaintance existing between -them. He assured them that they had never<span class="pagenum"><a id="Page_118"></a>[118]</span> -seen each other before. ‘Then,’ they replied, ‘such -an event must be from God.’</p> - -<p>“The boy continued to remain for a while with -this party, told with great frankness the name and -rank of his parents, as well as the place of his residence, -and promised to repeat his visit on the following -day. He did this regularly for several -months in succession, sitting for hours by the -Dervish, and either singing to him or asking him -interesting questions, to beguile his labours, until -as Ismael expressed himself, ‘though they were -still two bodies they became one soul.’ The youth -at length fell sick, and was confined to his bed, -during which time his lover, Ismael, discontinued -entirely his usual occupations and abandoned himself -completely to the care of his beloved. He -watched the changes of his disease with more than -the anxiety of a parent, and never quitted his bedside, -night or day. Death at length separated them; -but even when the stroke came the Dervish could -not be prevailed on to quit the corpse. He constantly -visited the grave that contained the remains -of all he held dear on earth, and planting -myrtles and flowers there after the manner of the -East, bedewed them daily with his tears. His -friends sympathised powerfully in his distress, -which he said ‘continued to feed his grief’ until he<span class="pagenum"><a id="Page_119"></a>[119]</span> -pined away to absolute illness, and was near following -the fate of him whom he deplored.” <i>Ibid</i>, p. 160.</p> - -</div> - -<div class="sidenote"><i>Explanation</i></div> - -<div class="blockquote"> - -<p class="dropcap">“From all this, added to many other examples -of a similar kind, related as happening between -persons who had often been pointed out to -me in Arabia and Persia, I could no longer doubt -the existence in the East of an affection for male -youths, of as pure and honorable a kind as that -which is felt in Europe for those of the other -sex ... and it would be as unjust to suppose that -this necessarily implied impurity of desire as to -contend that no one could admire a lovely countenance -and a beautiful form in the other sex, and -still be inspired with sentiments of the most pure -and honorable nature towards the object of his -admiration.” <i>Ibid</i>, p. 163.</p> - -</div> - -<div class="blockquote"> - -<p class="dropcap">“One powerful reason why this passion may -exist in the East, while it is quite unknown -in the West, is probably the seclusion of women in -the former, and the freedom of access to them in -the latter.... Had they [the Asiatics] the unrestrained -intercourse which we enjoy with such superior -beings as the virtuous and accomplished -females of our own country they would find nothing -in nature so deserving of their love as -these.” <i>Ibid</i>, p. 165.</p> - -</div> - -<p><span class="pagenum"><a id="Page_120"></a>[120]</span></p> - -<hr class="chap x-ebookmaker-drop" /> - -<div class="chapter"> - -<p><span class="pagenum"><a id="Page_121"></a>[121]</span></p> - -<h2 class="nobreak" id="V">V.<br /> -<span class="smaller"><i>The Renaissance and Modern Times</i></span></h2> - -</div> - -<p><span class="pagenum"><a id="Page_122"></a>[122]</span></p> - -<hr class="chap x-ebookmaker-drop" /> - -<p><span class="pagenum"><a id="Page_123"></a>[123]</span></p> - -<h3 class="nobreak"><i>The Renaissance and Modern Times</i></h3> - -<div class="sidenote"><i>Montaigne and Stephen de la Boëtie</i></div> - -<div> -<img class="dropcap" src="images/dropcap-w.jpg" width="100" height="100" alt="" /> -</div> - -<p class="dropcap-pic">With the Renaissance, and the impetus -it gave at that time to the study -of Greek and Roman models, the -exclusive domination of Christianity -and the Church was broken. A literature of -friendship along classic lines began to spring up. -Montaigne (b. 1533) was saturated with classic -learning. His essays were doubtless largely formed -upon the model of Plutarch. His friendship with -Stephen de la Boëtie was evidently of a romantic -and absorbing character. It is referred to in the following -passage by William Hazlitt; and the description -of it occupies a large part of Montaigne’s -Essay on Friendship.</p> - -<p><span class="pagenum"><a id="Page_124"></a>[124]</span></p> - -<div class="blockquote"> - -<p class="dropcap">“The most important event of his counsellor’s -life at Bordeaux was the friendship which he -there formed with Stephen de la Boëtie, an affection -which makes a streak of light in modern biography -almost as beautiful as that left us by Lord -Brook and Sir Philip Sydney. Our essayist and his -friend esteemed, before they saw, each other. La -Boëtie had written a little work<a id="FNanchor_8" href="#Footnote_8" class="fnanchor">[8]</a> in which Montaigne -recognised sentiments congenial with his -own, and which indeed bespeak a soul formed in -the mould of classic times. Of Montaigne, la -Boëtie had also heard accounts, which made him -eager to behold him, and at length they met at -a large entertainment given by one of the magistrates -of Bordeaux. They saw and loved, and were -thenceforward all in all to each other. The picture -that Montaigne in his essays draws of this friendship -is in the highest degree beautiful and touching; -nor does la Boëtie’s idea of what is due to this -sacred bond betwixt soul and soul fall far short of -the grand perception which filled the exalted mind -of his friend.... Montaigne married at the age of -33, but, as he informs us, not of his own wish or -choice. ‘Might I have had my wish,’ says he, -‘I would not have married Wisdom herself if she -would have had me.’” <i>Life of Montaigne</i>, <i>by Wm. -Hazlitt</i>.</p> - -</div> - -<p><span class="pagenum"><a id="Page_125"></a>[125]</span></p> - -<div class="sidenote"><i>Montaigne on Friendship</i></div> - -<p>The following is from Montaigne’s Essay, bk. 1, -ch. xxvii:—</p> - -<div class="blockquote"> - -<p class="dropcap">“As to marriage, besides that it is a covenant, -the <i>making</i> of which is only free, but the continuance -in it forced and compelled, having another -dependence than that of our own free will, -and a bargain moreover commonly contracted to -other ends, there happen a thousand intricacies in -it to unravel, enough to break the thread, and to -divert the current, of a lively affection: whereas -friendship has no manner of business or traffic with -anything but itself.... For the rest, what we commonly -call friends and friendships are nothing but -an acquaintance and connection, contracted either -by accident or upon some design, by means of -which there happens some little intercourse betwixt -our souls: but, in the friendship I speak of, -they mingle and melt into one piece, with so -universal a mixture that there is left no more sign -of the seam by which they were first conjoined. If -any one should importune me to give a reason -why I loved him [Stephen de la Boëtie] I feel it -could no otherwise be expressed than by making -answer, ‘Because it was he; because it was I.’ -There is, beyond what I am able to say, I know -not what inexplicable and inevitable power that -brought on this union. We sought one another<span class="pagenum"><a id="Page_126"></a>[126]</span> -long before we met, and from the characters we -heard of one another, which wrought more upon -our affections than in reason mere reports should -do, and, as I think, by some secret appointment of -heaven; we embraced each other in our names; -and at our first meeting, which was accidentally at -a great city entertainment, we found ourselves so -mutually pleased with one another—we became -at once mutually so endeared—that thenceforward -nothing was so near to us as one another....</p> - -<p>“Common friendships will admit of division, -one may love the beauty of this, the good humour -of that person, the liberality of a third, the paternal -affection of a fourth, the fraternal love of a fifth, -and so on. But this friendship that possesses the -whole soul, and there rules and sways with an absolute -sovereignty, can admit of no rival.... In -good earnest, if I compare all the rest of my life -with the four years I had the happiness to enjoy -the sweet society of this excellent man, ’tis nothing -but smoke, but an obscure and tedious night. -From the day that I lost him I have only led a sorrowful -and languishing life; and the very pleasures -that present themselves to me, instead of -administering anything of consolation, double my -affliction for his loss. We were halves throughout, -and to that degree that, methinks, by outliving -him I defraud him of his part.”</p> - -</div> - -<p><span class="pagenum"><a id="Page_127"></a>[127]</span></p> - -<div class="sidenote"><i>Sidney, Greville and Dyer</i></div> - -<div> -<img class="dropcap" src="images/dropcap-p.jpg" width="100" height="100" alt="" /> -</div> - -<p class="dropcap-pic">Philip Sidney, born 1554, was -remarkable for his strong personal -attachments. Chief among his allies -were his school-mate and distant relative, -Fulke Greville (born in the same year as himself), -and his college friend Edward Dyer (also -about his own age). He wrote youthful verses to -both of them. The following, according to the -fashion of the age, are in the form of an invocation -to the pastoral god Pan:—</p> - -<div class="blockquote"> - -<div class="poetry-container"> -<div class="poetry"> - <div class="stanza"> - <div class="verse indent0 dropcap">“Only for my two loves’ sake,</div> - <div class="verse indent0">In whose love I pleasure take;</div> - <div class="verse indent0">Only two do me delight</div> - <div class="verse indent0">With their ever-pleasing sight;</div> - <div class="verse indent0">Of all men to thee retaining</div> - <div class="verse indent0">Grant me with these two remaining.”</div> - </div> -</div> -</div> - -</div> - -<div class="sidenote"><i>Philip Sidney and Hubert Languet</i></div> - -<p>An interesting friendship existed also between Sidney -and the well-known French Protestant, Hubert -Languet—many years his senior—whose conversation -and correspondence helped much in the formation -of Sidney’s character. These two had shared<span class="pagenum"><a id="Page_128"></a>[128]</span> -together the perils of the massacre of S. Bartholomew, -and had both escaped from France across the -Rhine to Germany, where they lived in close intimacy -at Frankfort for a length of time; and after -this a warm friendship and steady correspondence—varied -by occasional meetings—continued between -the two until Languet’s death. Languet had been -Professor of Civil Law at Padua, and from 1550 forwards -was recognised as one of the leading political -agents of the Protestant Powers.</p> - -<div class="blockquote"> - -<p class="dropcap">“The elder man immediately discerned in Sidney -a youth of no common quality, and the -attachment he conceived for him savoured of romance. -We possess a long series of Latin letters -from Languet to his friend, which breathe the tenderest -spirit of affection, mingled with wise counsel -and ever watchful thought for the young man’s -higher interests.... There must have been something -inexplicably attractive in his [Sidney’s] -person and his genius at this time; for the tone of -Languet’s correspondence can only be matched -by that of Shakespeare in the sonnets written for -his unknown friend.” <i>Sir Philip Sidney</i>, <i>English -Men of Letters Series</i>, pp. 27, 28.</p> - -</div> - -<p><span class="pagenum"><a id="Page_129"></a>[129]</span></p> - -<p>Of this relation Fox Bourne says:—</p> - -<div class="blockquote"> - -<p class="dropcap">“No love-oppressed youth can write with more -earnest passion and more fond solicitude, -or can be troubled with more frequent fears and -more causeless jealousies, than Languet, at this -time 55 years old, shows in his letters to Sidney, -now 19.”</p> - -</div> - -<div class="sidenote"><i>Giordano Bruno</i></div> - -<div> -<img class="dropcap" src="images/dropcap-i.jpg" width="100" height="100" alt="" /> -</div> - -<p class="dropcap-pic">It may be appropriate here to introduce -two or three sonnets from -Michel Angelo (b. 1475). Michel -Angelo, one of the greatest, perhaps -the greatest, artist of the Italian Renaissance, was -deeply imbued with the Greek spirit. His conception -of Love was close along the line of Plato’s. For -him the body was the symbol, the expression, the -dwelling place of some divine beauty. The body -may be loved, but it should only be loved <i>as</i> a symbol, -not for itself. Diotima in the <i>Symposium</i> had said -that in our mortal loves we first come to recognise -(dimly) the divine form of beauty which is Eternal. -Maximus Tyrius (Dissert. xxvi. 8) commenting on -this, confirms it, saying that nowhere else but in the<span class="pagenum"><a id="Page_130"></a>[130]</span> -human form, “the loveliest and most intelligent of -bodily creatures,” does the light of divine beauty -shine so clear. Michel Angelo carried on the conception, -gave it noble expression, and held to it -firmly in the midst of a society which was certainly -willing enough to love the body (or try to love it) -merely for its own sake. And Giordano Bruno -(b. 1550) at a later date wrote as follows:—</p> - -<div class="blockquote"> - -<p class="dropcap">“All the loves—if they be heroic and not -purely animal, or what is called natural, and -slaves to generation as instruments in some way -of nature—have for object the divinity, and tend -towards divine beauty, which first is communicated to, -and shines in, souls, and from them or -rather through them is communicated to bodies; -whence it is that well-ordered affection loves the -body or corporeal beauty, insomuch as it is an indication -of beauty of spirit.” <i>Gli Eroici Furori</i> (dial. -iii. 13), <i>trans. L. Williams</i>.</p> - -</div> - -<div class="sidenote"><i>Michel Angelo’s Sonnets</i></div> - -<div> -<img class="dropcap" src="images/dropcap-t.jpg" width="100" height="100" alt="" /> -</div> - -<p class="dropcap-pic">The labours of Von Scheffler and -others have now pretty conclusively -established that the love-poems of -Michel Angelo were for the most<span class="pagenum"><a id="Page_131"></a>[131]</span> -part written to male friends—though this fact was -disguised by the pious frauds of his nephew, who -edited them in the first instance. Following are -three of his sonnets, translated by J. A. Symonds. -It will be seen that the last line of the first contains -a play on the name of his friend:—</p> - -<div class="blockquote"> - -<p class="center"><i>To Tommaso de’ Cavalieri:</i></p> - -<p class="center">A CHE PIU DEBB’IO.</p> - -<div class="poetry-container"> -<div class="poetry"> - <div class="stanza"> - <div class="verse indent0 dropcap">“Why should I seek to ease intense desire</div> - <div class="verse indent2">With still more tears and windy words of grief,</div> - <div class="verse indent2">When heaven, or late or soon, sends no relief</div> - <div class="verse indent2">To souls whom love hath robed around with fire.</div> - </div> - <div class="stanza"> - <div class="verse indent0">Why need my aching heart to death aspire,</div> - <div class="verse indent2">When all must die? Nay death beyond belief</div> - <div class="verse indent2">Unto these eyes would be both sweet and brief,</div> - <div class="verse indent2">Since in my sum of woes all joys expire!</div> - </div> - <div class="stanza"> - <div class="verse indent0">Therefore because I cannot shun the blow</div> - <div class="verse indent2">I rather seek, say who must rule my breast,</div> - <div class="verse indent2">Gliding between her gladness and her woe?</div> - <div class="verse indent0">If only chains and bands can make me blest,</div> - <div class="verse indent2">No marvel if alone and bare I go</div> - <div class="verse indent2">An armèd Knight’s captive and slave confessed.”</div> - </div> -</div> -</div> - -<p><span class="pagenum"><a id="Page_132"></a>[132]</span></p> - -<p class="center">NON VIDER GLI OCCHI MIEI.</p> - -<div class="poetry-container"> -<div class="poetry"> - <div class="stanza"> - <div class="verse indent0 dropcap">“No mortal thing enthralled these longing eyes</div> - <div class="verse indent2">When perfect peace in thy fair face I found;</div> - <div class="verse indent2">But far within, where all is holy ground,</div> - <div class="verse indent2">My soul felt Love, her comrade of the skies:</div> - <div class="verse indent0">For she was born with God in Paradise;</div> - <div class="verse indent2">Nor all the shows of beauty shed around</div> - <div class="verse indent2">This fair false world her wings to earth have bound;</div> - <div class="verse indent2">Unto the Love of Loves aloft she flies.</div> - </div> - <div class="stanza"> - <div class="verse indent0">Nay, things that suffer death quench not the fire</div> - <div class="verse indent2">Of deathless spirits; nor eternity</div> - <div class="verse indent2">Serves sordid Time, that withers all things rare.</div> - <div class="verse indent0">Not love but lawless impulse is desire:</div> - <div class="verse indent2">That slays the soul; our love makes still more fair</div> - <div class="verse indent2">Our friends on earth, fairer in death on high.”</div> - </div> -</div> -</div> - -<p class="center">VEGGIO NEL TUO BEL VISO.</p> - -<div class="poetry-container"> -<div class="poetry"> - <div class="stanza"> - <div class="verse indent0 dropcap">“From thy fair face I learn, O my loved lord,</div> - <div class="verse indent2">That which no mortal tongue can rightly say;</div> - <div class="verse indent2">The soul imprisoned in her house of clay,</div> - <div class="verse indent2">Holpen by thee to God hath often soared:</div> - <div class="verse indent0">And tho’ the vulgar, vain, malignant horde</div> - <div class="verse indent2">Attribute what their grosser wills obey,</div> - <div class="verse indent2">Yet shall this fervent homage that I pay,</div> - <div class="verse indent2">This love, this faith, pure joys for us afford.</div><span class="pagenum"><a id="Page_133"></a>[133]</span> - <div class="verse indent0">Lo, all the lovely things we find on earth,</div> - <div class="verse indent2">Resemble for the soul that rightly sees,</div> - <div class="verse indent2">That source of bliss divine which gave us birth:</div> - <div class="verse indent0">Nor have we first fruits or remembrances</div> - <div class="verse indent2">Of heaven elsewhere. Thus, loving loyally,</div> - <div class="verse indent2">I rise to God and make death sweet by thee.”</div> - </div> -</div> -</div> -</div> - -<div class="sidenote"><i>Richard Barnfield</i></div> - -<div> -<img class="dropcap" src="images/dropcap-r.jpg" width="100" height="100" alt="" /> -</div> - -<p class="dropcap-pic">Richard Barnfield, one of the -Elizabethan singers (b. 1574) wrote -a long poem, dedicated to “The -Ladie Penelope Rich” and entitled -“The Affectionate Shepheard,” which he describes -as “an imitation of Virgil in the 2nd Eclogue, of -Alexis.” I quote the first two stanzas:—</p> - -<div class="blockquote"> - -<div class="poetry-container"> -<div class="poetry"> - <div class="stanza"> - <div class="verse center">I.</div> - <div class="verse indent0 dropcap">“Scarce had the morning starre hid from the light</div> - <div class="verse indent0">Heaven’s crimson Canopie with stars bespangled,</div> - <div class="verse indent0">But I began to rue th’ unhappy sight</div> - <div class="verse indent0">Of that fair boy that had my heart intangled;</div> - <div class="verse indent2">Cursing the Time, the Place, the sense, the sin;</div> - <div class="verse indent2">I came, I saw, I view’d, I slippèd in.</div><span class="pagenum"><a id="Page_134"></a>[134]</span> - </div> - <div class="stanza"> - <div class="verse center">II.</div> - <div class="verse indent0">If it be sin to love a sweet-fac’d Boy,</div> - <div class="verse indent0">(Whose amber locks trust up in golden tramels</div> - <div class="verse indent0">Dangle adown his lovely cheekes with joye</div> - <div class="verse indent0">When pearle and flowers his faire haire enamels)</div> - <div class="verse indent2">If it be sin to love a lovely Lad,</div> - <div class="verse indent2">Oh then sinne I, for whom my soule is sad.”</div> - </div> -</div> -</div> - -</div> - -<div class="sidenote"><i>Barnfield’s Sonnets</i></div> - -<p>These stanzas, and the following three sonnets -(also by Barnfield) from a series addressed to a -youth, give a fair sample of a considerable class of -Elizabethan verses, in which classic conceits were -mingled with a certain amount of real feeling:—</p> - -<div class="blockquote"> - -<p class="center"><span class="smcap">Sonnet IV.</span></p> - -<div class="poetry-container"> -<div class="poetry"> - <div class="stanza"> - <div class="verse indent0 dropcap">“Two stars there are in one fair firmament</div> - <div class="verse indent2">(Of some intitled Ganymede’s sweet face)</div> - <div class="verse indent2">Which other stars in brightness do disgrace,</div> - <div class="verse indent0">As much as Po in cleanness passeth Trent.</div> - <div class="verse indent0">Nor are they common-natur’d stars; for why,</div> - <div class="verse indent2">These stars when other shine vaile their pure light,</div> - <div class="verse indent2">And when all other vanish out of sight</div> - <div class="verse indent0">They add a glory to the world’s great eie:</div><span class="pagenum"><a id="Page_135"></a>[135]</span> - <div class="verse indent0">By these two stars my life is only led,</div> - <div class="verse indent2">In them I place my joy, in them my pleasure,</div> - <div class="verse indent2">Love’s piercing darts and Nature’s precious treasure,</div> - <div class="verse indent0">With their sweet food my fainting soul is fed:</div> - <div class="verse indent2">Then when my sunne is absent from my sight</div> - <div class="verse indent2">How can it chuse (with me) but be darke night?”</div> - </div> -</div> -</div> - -<p class="center"><span class="smcap">Sonnet XVIII.</span></p> - -<div class="poetry-container"> -<div class="poetry"> - <div class="stanza"> - <div class="verse indent0 dropcap">“Not Megabetes, nor Cleonymus</div> - <div class="verse indent2">(Of whom great Plutarch makes such mention,</div> - <div class="verse indent2">Praysing their faire with rare invention),</div> - <div class="verse indent0">As Ganymede were halfe so beauteous.</div> - <div class="verse indent0">They onely pleased the eies of two great kings,</div> - <div class="verse indent2">But all the world at my love stands amazed,</div> - <div class="verse indent2">Nor one that on his angel’s face hath gazed,</div> - <div class="verse indent0">But (ravisht with delight) him presents bring:</div> - </div> - <div class="stanza"> - <div class="verse indent0">Some weaning lambs, and some a suckling kyd,</div> - <div class="verse indent2">Some nuts, and fil-beards, others peares and plums;</div> - <div class="verse indent2">Another with a milk-white heyfar comes;</div> - <div class="verse indent0">As lately Ægon’s man (Damœtas) did;</div> - <div class="verse indent2">But neither he nor all the Nymphs beside,</div> - <div class="verse indent2">Can win my Ganymede with them t’ abide.”</div> - </div> -</div> -</div> - -<p><span class="pagenum"><a id="Page_136"></a>[136]</span></p> - -<p class="center"><span class="smcap">Sonnet XIX.</span></p> - -<div class="poetry-container"> -<div class="poetry"> - <div class="stanza"> - <div class="verse indent0 dropcap">“Ah no; nor I my selfe: tho’ my pure love</div> - <div class="verse indent2">(Sweete Ganymede) to thee hath still been pure,</div> - <div class="verse indent2">And ev’n till my last gaspe shall aie endure,</div> - <div class="verse indent0">Could ever thy obdurate beuty move:</div> - <div class="verse indent0">Then cease, oh goddesse sonne (for sure thou art</div> - <div class="verse indent2">A Goddesse sonne that can resist desire),</div> - <div class="verse indent2">Cease thy hard heart, and entertain love’s fire</div> - <div class="verse indent0">Within thy sacred breast: by Nature’s art.</div> - </div> - <div class="stanza"> - <div class="verse indent0">And as I love thee more than any Creature</div> - <div class="verse indent2">(Love thee, because thy beautie is divine,</div> - <div class="verse indent2">Love thee, because my selfe, my soule, is thine:</div> - <div class="verse indent0">Wholie devoted to thy lovely feature),</div> - <div class="verse indent2">Even so of all the vowels, I and U</div> - <div class="verse indent2">Are dearest unto me, as doth ensue.”</div> - </div> -</div> -</div> -</div> - -<div class="sidenote"><i>Francis Bacon on Friendship</i></div> - -<div> -<img class="dropcap" src="images/dropcap-f.jpg" width="100" height="100" alt="" /> -</div> - -<p class="dropcap-pic">Francis Bacon’s essay <i>Of friendship</i> -is known to everybody. Notwithstanding -the somewhat cold and -pragmatic style and genius of the -author, the subject seems to inspire him with a -certain enthusiasm; and some good things are said.</p> - -<p><span class="pagenum"><a id="Page_137"></a>[137]</span></p> - -<div class="blockquote"> - -<p class="dropcap">“But we may go farther and affirm most truly -that it is a mere and miserable solitude to want -true friends, without which the world is but a -wilderness; and even in this scene also of solitude, -whosoever in the frame of his nature and affections -is unfit for friendship, he taketh it of the -beast, and not from humanity. A principal fruit of -friendship is the ease and discharge of the fulness -of the heart, which passions of all kinds do cause -and induce. We know diseases of stoppings and -suffocations are the most dangerous in the body; -and it is not much otherwise in the mind: you may -take sarza to open the liver, steel to open the -spleen, flower of sulphur for the lungs, castoreum -for the brain; but no receipt openeth the heart -but a true friend, to whom you may impart griefs, -joys, fears, hopes, suspicions, counsels, and whatsoever -lieth upon the heart to oppress it, in a kind -of civil shrift or confession....</p> - -<p>“Certainly if a man would give it a hard phrase, -those that want friends to open themselves unto, -are cannibals of their own hearts; but one thing is -most admirable (wherewith I will conclude this -first fruit of friendship) which is, that this communicating -of a man’s self to his friend worketh -two contrary effects, for it redoubleth joys, and -cutteth griefs in halfs; for there is no man that imparteth<span class="pagenum"><a id="Page_138"></a>[138]</span> -his joys to his friend, but he joyeth the -more, and no man that imparteth his griefs to his -friend, but he grieveth the less.” Essay 27, <i>Of -friendship</i>.</p> - -</div> - -<div class="sidenote"><i>Shakespeare’s Sonnets</i></div> - -<div> -<img class="dropcap" src="images/dropcap-s.jpg" width="100" height="100" alt="" /> -</div> - -<p class="dropcap-pic">Shakespeare’s sonnets have been -much discussed, and surprise and even -doubt have been expressed as to their -having been addressed (the first 126 -of them) to a man friend; but no one who reads -them with open mind can well doubt this conclusion; -nor be surprised at it, who knows anything -of Elizabethan life and literature. “Were it not for -the fact,” says F. T. Furnivall, “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 autobiographic -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.”</p> - -<p><span class="pagenum"><a id="Page_139"></a>[139]</span></p> - -<div class="blockquote"> - -<p class="center"><span class="smcap">Sonnet XVIII.</span></p> - -<div class="poetry-container"> -<div class="poetry"> - <div class="stanza"> - <div class="verse indent0 dropcap">“Shall I compare thee to a summer’s day?</div> - <div class="verse indent0">Thou art more lovely and more temperate:</div> - <div class="verse indent0">Rough winds do shake the darling buds of May,</div> - <div class="verse indent0">And summer’s lease hath all too short a date.</div> - <div class="verse indent0">Some time too hot the eye of heaven shines,</div> - <div class="verse indent0">And often is his gold complexion dimmed;</div> - <div class="verse indent0">And every fair from fair sometime declines,</div> - <div class="verse indent0">By chance, or nature’s changing course, untrimmed;</div> - <div class="verse indent0">But thy eternal summer shall not fade,</div> - <div class="verse indent0">Nor lose possession of that fair thou owest;</div> - <div class="verse indent0">Nor shall death brag thou wander’st in his shade,</div> - <div class="verse indent0">When in eternal lines to time thou growest.</div> - <div class="verse indent2">So long as men can breathe, or eyes can see,</div> - <div class="verse indent2">So long lives this, and this gives life to thee.”</div> - </div> -</div> -</div> - -<p class="center"><span class="smcap">Sonnet XX.</span></p> - -<div class="poetry-container"> -<div class="poetry"> - <div class="stanza"> - <div class="verse indent0 dropcap">“A woman’s face, with Nature’s own hand painted,</div> - <div class="verse indent0">Hast thou, the master-mistress of my passion;</div> - <div class="verse indent0">A woman’s gentle heart, but not acquainted</div> - <div class="verse indent0">With shifting change, as is false women’s fashion;</div> - <div class="verse indent0">An eye more bright than theirs, less false in rolling,</div> - <div class="verse indent0">Gilding the object whereupon it gazeth;</div> - <div class="verse indent0">A man in hue, all hues in his controlling,</div> - <div class="verse indent0">Which steals men’s eyes, and women’s souls amazeth;</div><span class="pagenum"><a id="Page_140"></a>[140]</span> - <div class="verse indent0">And for a woman wert thou first created;</div> - <div class="verse indent0">Till Nature, as she wrought thee, fell a-doting,</div> - <div class="verse indent0">And by addition me of thee defeated,</div> - <div class="verse indent0">By adding one thing to my purpose nothing.</div> - <div class="verse indent2">But since she pricked thee out for women’s pleasure,</div> - <div class="verse indent2">Mine be thy love, and thy love’s use their treasure.”</div> - </div> -</div> -</div> - -<p class="center"><span class="smcap">Sonnet CIV.</span></p> - -<div class="poetry-container"> -<div class="poetry"> - <div class="stanza"> - <div class="verse indent0 dropcap">“To me, fair friend, you never can be old,</div> - <div class="verse indent0">For as you were when first your eye I ey’d,</div> - <div class="verse indent0">Such seems your beauty still. Three winters cold</div> - <div class="verse indent0">Have from the forest shook three summers’ pride;</div> - <div class="verse indent0">Three beauteous springs to yellow autumn turned</div> - <div class="verse indent0">In process of the seasons I have seen;</div> - <div class="verse indent0">Three April perfumes in three hot Junes burned,</div> - <div class="verse indent0">Since first I saw you fresh, which yet are green.</div> - </div> - <div class="stanza"> - <div class="verse indent0">Ah! yet doth beauty, like a dial hand,</div> - <div class="verse indent0">Steal from his figure, and no pace perceived;</div> - <div class="verse indent0">So your sweet hue, which methinks still doth stand,</div> - <div class="verse indent0">Hath motion, and mine eye may be deceived;</div> - <div class="verse indent2">For fear of which, hear this, thou age unbred,</div> - <div class="verse indent2">Ere you were born was beauty’s summer dead.”</div> - </div> -</div> -</div> - -<p><span class="pagenum"><a id="Page_141"></a>[141]</span></p> - -<p class="center"><span class="smcap">Sonnet CVIII.</span></p> - -<div class="poetry-container"> -<div class="poetry"> - <div class="stanza"> - <div class="verse indent0 dropcap">“What’s in the brain that ink may character,</div> - <div class="verse indent0">Which hath not figur’d to thee my true spirit?</div> - <div class="verse indent0">What’s new to speak, what new to register,</div> - <div class="verse indent0">That may express my love, or thy dear merit?</div> - <div class="verse indent0">Nothing, sweet boy; but yet, like prayers divine,</div> - <div class="verse indent0">I must each day say o’er the very same,</div> - <div class="verse indent0">Counting no old thing old, thou mine, I thine,</div> - <div class="verse indent0">Even as when first I hallow’d thy fair name.</div> - </div> - <div class="stanza"> - <div class="verse indent0">So that eternal love, in love’s fresh case,</div> - <div class="verse indent0">Weighs not the dust and injury of age;</div> - <div class="verse indent0">Nor gives to necessary wrinkles place,</div> - <div class="verse indent0">But makes antiquity for aye his page;</div> - <div class="verse indent2">Finding the first conceit of love there bred,</div> - <div class="verse indent2">Where time and outward form would show it dead.”</div> - </div> -</div> -</div> -</div> - -<div class="sidenote"><i>Merchant of Venice</i></div> - -<div> -<img class="dropcap" src="images/dropcap-t.jpg" width="100" height="100" alt="" /> -</div> - -<p class="dropcap-pic">That Shakespeare, when the drama -needed it, could fully and warmly -enter into the devotion which one -man may feel for another, as well as -into the tragedy which such devotion may entail, is -shown in his <i>Merchant of Venice</i> by the figure of<span class="pagenum"><a id="Page_142"></a>[142]</span> -Antonio, over whom from the first line of the play -(“In sooth I know not why I am so sad”) there -hangs a shadow of destiny. The following lines are -from Act iv. sc. 1:—</p> - -<div class="blockquote"> - -<div class="poetry-container"> -<div class="poetry"> - <div class="stanza"> - <div class="speaker"><i>Antonio</i>: “Commend me to your honorable wife;</div> - <div class="verse indent0">Tell her the process of Antonio’s end;</div> - <div class="verse indent0">Say how I loved you, speak me fair in death;</div> - <div class="verse indent0">And when the tale is told, bid her be judge,</div> - <div class="verse indent0">Whether Bassanio had not once a love.</div> - <div class="verse indent0">Repent not you that you shall lose your friend,</div> - <div class="verse indent0">And he repents not that he pays your debt;</div> - <div class="verse indent0">For, if the Jew do cut but deep enough,</div> - <div class="verse indent0">I’ll pay it instantly with all my heart.</div> - </div> - <div class="stanza"> - <div class="speaker"><i>Bassanio</i>: Antonio, I am married to a wife,</div> - <div class="verse indent0">Who is as dear to me as life itself;</div> - <div class="verse indent0">But life itself, my wife, and all the world,</div> - <div class="verse indent0">Are not with me esteem’d above thy life:</div> - <div class="verse indent0">I would lose all, ay, sacrifice them all,</div> - <div class="verse indent0">Here to this devil, to deliver you.”</div> - </div> -</div> -</div> - -</div> - -<div class="sidenote"><i>Henry the Fifth</i></div> - -<p class="noindent">We may also, in this connection, quote his <i>Henry -the Fifth</i> (act iv. scene 6) for the deaths of the Duke<span class="pagenum"><a id="Page_143"></a>[143]</span> -of York and the Earl of Suffolk at the battle of -Agincourt. Exeter, addressing Henry, says:—</p> - -<div class="blockquote"> - -<div class="poetry-container"> -<div class="poetry"> - <div class="stanza"> - <div class="verse indent0 dropcap">“Suffolk first died; and York, all haggled over,</div> - <div class="verse indent0">Comes to him, where in gore he lay insteep’d,</div> - <div class="verse indent0">And takes him by the beard, kisses the gashes,</div> - <div class="verse indent0">That bloodily did yawn upon his face;</div> - <div class="verse indent0">He cries aloud,—‘Tarry, dear cousin Suffolk!</div> - <div class="verse indent0">My soul shall thine keep company to heaven:</div> - <div class="verse indent0">Tarry, sweet soul, for mine; then fly abreast,</div> - <div class="verse indent0">As in this glorious and well-foughten field</div> - <div class="verse indent0">We kept together in our chivalry!’</div> - <div class="verse indent0">Upon these words I came and cheered him up:</div> - <div class="verse indent0">He smiled me in the face, raught me his hand,</div> - <div class="verse indent0">And, with a feeble gripe, says, ‘Dear my Lord,</div> - <div class="verse indent0">Commend my service to my sovereign.’</div> - <div class="verse indent0">So did he turn, and over Suffolk’s neck</div> - <div class="verse indent0">He threw his wounded arm, and kissed his lips;</div> - <div class="verse indent0">And so, espoused to death, with blood he seal’d</div> - <div class="verse indent0">A testament of noble-ending love.”</div> - </div> -</div> -</div> - -</div> - -<div class="sidenote"><i>Sir Thomas Browne</i></div> - -<p class="noindent">Shakespeare, with his generous many-sided nature -was, as the Sonnets seem to show, and as we should -expect, capable of friendship, passionate friendship, -towards both men and women. Perhaps this marks<span class="pagenum"><a id="Page_144"></a>[144]</span> -the highest reach of temperament. That there are -cases in which devotion to a man-friend altogether -replaces the love of the opposite sex is curiously -shown by the following extract from Sir Thomas -Browne:—</p> - -<div class="blockquote"> - -<p class="dropcap">“I never yet cast a true affection on a woman; -but I have loved my friend as I do virtue, my -soul, my God.... I love my friend before myself, -and yet methinks I do not love him enough: some -few months hence my multiplied affection will -make me believe I have not loved him at all. When -I am from him, I am dead till I be with him; when -I am with him, I am not satisfied, but would be still -nearer him.... This noble affection falls not on -vulgar and common constitutions, but on such -as are marked for virtue: he that can love his -friend with this noble ardour, will in a competent -degree affect all.” <i>Sir Thomas Browne</i>, <i>Religio -Medici</i>, 1642.</p> - -</div> - -<div class="sidenote"><i>William Penn</i></div> - -<div> -<img class="dropcap" src="images/dropcap-w.jpg" width="100" height="100" alt="" /> -</div> - -<p class="dropcap-pic">William Penn (b. 1644) the founder -of Pennsylvania, and of Philadelphia, -“The city of brotherly love” -was a great believer in friendship. -He says in his <i>Fruits of Solitude</i>:—</p> - -<p><span class="pagenum"><a id="Page_145"></a>[145]</span></p> - -<div class="blockquote"> - -<p class="dropcap">“A true friend unbosoms freely, advises -justly, assists readily, adventures boldly, -takes all patiently, defends courageously, and continues -a friend unchangeably.... In short, choose -a friend as thou dost a wife, till death separate you.... -Death cannot kill what never dies. Nor can -spirits ever be divided that love and live in the -same Divine Principle; the Root and Record of -their friendship.... This is the comfort of friends, -that though they may be said to die, yet their -friendship and society are, in the best sense, ever -present, because immortal.”</p> - -</div> - -<div class="sidenote"><i>William of Orange</i></div> - -<div> -<img class="dropcap" src="images/dropcap-i.jpg" width="100" height="100" alt="" /> -</div> - -<p class="dropcap-pic">It may be worth while here to insert -two passages from Macaulay’s History -of England. The first deals with -the remarkable intimacy between the -Young Prince William of Orange and “a gentleman -of his household” named Bentinck. William’s -escape from a malignant attack of small-pox</p> - -<div class="blockquote"> - -<p class="noindent">“was attributed partly to his own singular equanimity, -and partly to the intrepid and indefatigable, -friendship of Bentinck. From the hands of Bentinck -alone William took food and medicine—by -Bentinck alone William was lifted from his bed -and laid down in it. ‘Whether Bentinck slept or<span class="pagenum"><a id="Page_146"></a>[146]</span> -not while I was ill,’ said William to Temple with -great tenderness, ‘I know not. But this I know, -that through sixteen days and nights, I never once -called for anything but that Bentinck was instantly -at my side.’ Before the faithful servant had entirely -performed his task, he had himself caught -the contagion.” (But he recovered.) <i>History of -England</i>, ch. vii.</p> - -</div> - -<div class="sidenote"><i>Princess Anne and Lady Churchill</i></div> - -<p>The second passage describes the devotion of the -Princess Anne (daughter of James II. and afterwards -Queen Anne) to Lady Churchill—a devotion -which had considerable influence on the political -situation.</p> - -<div class="blockquote"> - -<p class="dropcap">“It is a common observation that differences of -taste, understanding, and disposition are no -impediments to friendship, and that the closest intimacies -often exist between minds, each of which -supplies what is wanting in the other. Lady -Churchill was loved and even worshipped by -Anne. The princess could not live apart from the -object of her romantic fondness. She married, and -was a faithful and even an affectionate wife; but -Prince George, a dull man, whose chief pleasures -were derived from his dinner and his bottle, acquired -over her no influence comparable to that<span class="pagenum"><a id="Page_147"></a>[147]</span> -exercised by her female friend, and soon gave himself -up with stupid patience to the dominion of -that vehement and commanding spirit by which -his wife was governed.” <i>History of England</i>, ch. vii.</p> - -</div> - -<div class="sidenote"><i>Archbishop Potter</i></div> - -<div> -<img class="dropcap" src="images/dropcap-t.jpg" width="100" height="100" alt="" /> -</div> - -<p class="dropcap-pic">That the tradition of Greek thought -was not quite obliterated in England -by the Puritan movement is shown -by the writings of Archbishop Potter, -who speaks with approval of friendship as followed -among the Greeks, “not only in private, but by the -public allowance and encouragement of their laws; -for they thought there could be no means more -effectual to excite their youth to noble undertakings, -nor any greater security to their commonwealths, -than this generous passion.” He then quotes Athenæus, -saying that “free commonwealths and all -those states that consulted the advancement of -their own honour, seem to have been unanimous in -establishing laws to encourage and reward it.” <i>John -Potter</i>, <i>Antiquities of Greece</i>, 1698.</p> - -<div class="sidenote"><i>Winckelmann’s Letters</i></div> - -<p>The 18th century however in England, with -its leaning towards formalism, was perhaps not<span class="pagenum"><a id="Page_148"></a>[148]</span> -favorable to the understanding of the Greek -spirit. At any rate there is not much to show in that -direction. In Germany the classical tradition in art -was revived by Raphael Mengs, while Winckelmann, -the art critic, showed himself one of the best -interpreters of the Hellenic world that has ever -lived. His letters too, to his personal friends, -breathe a spirit of the tenderest and most passionate -devotion: “Friendship,” he says, “without love is -mere acquaintanceship.” Winckelmann met, in -1762, in Rome, a young nobleman, Reinhold von -Berg, to whom he became deeply attached:—</p> - -<div class="blockquote"> - -<p class="dropcap">“Almost at first sight there sprang up, on -Winckelmann’s side, an attachment as romantic, -emotional and passionate as love. In a -letter to his friend he said, ‘From the first moment -an indescribable attraction towards you, excited by -something more than form and feature, caused me -to catch an echo of that harmony which passes -human understanding and which is the music of -the everlasting concord of things.... I was aware -of the deep consent of our spirits, the instant I saw -you.’ And in a later letter: ‘No name by which -I might call you would be sweet enough or sufficient<span class="pagenum"><a id="Page_149"></a>[149]</span> -for my love; all that I could say would be far -too feeble to give utterance to my heart and soul. -Truly friendship came from heaven and was not -created by mere human impulses.... My one -friend, I love you more than any living thing, and -time nor chance nor age can ever lessen this love.” -<i>Ludwig Frey</i>, <i>Der Eros und die Kunst</i>, <i>Leipzig</i>, -1898, p. 211.</p> - -</div> - -<div class="sidenote"><i>Goethe on Winckelmann</i></div> - -<div> -<img class="dropcap" src="images/dropcap-g.jpg" width="100" height="100" alt="" /> -</div> - -<p class="dropcap-pic">Goethe, that universal genius, has -some excellent thoughts on this subject; -speaking of Winckelmann he -says:—</p> - -<div class="blockquote"> - -<p class="dropcap">“The affinities of human beings in Antiquity -give evidence of an important distinction between -ancient and modern times. The relation to -women, which among us has become so tender and -full of meaning, hardly aspired in those days beyond -the limits of vulgar necessity. The relation -of parents to their children seems in some respects -to have been tenderer. More to them than all other -feelings was the friendship between persons of the -male sex (though female friends too, like Chloris -and Thyia, were inseparable, even in Hades). In -these cases of union between two youths, the -passionate fulfilment of loving duties, the joys of<span class="pagenum"><a id="Page_150"></a>[150]</span> -inseparableness, the devotion of one for the other, -the unavoided companionship in death, fill us with -astonishment; indeed one feels oneself ashamed -when poets, historians, philosophers and orators -overwhelm us with legends, anecdotes, sentiments -and ideas, containing such meaning and feeling. -Winckelmann felt himself <i>born</i> for a friendship of -this kind—not only as capable of it, but in the -highest degree in need of it; he became conscious -of his true self only under the form of friendship.” -<i>Goethe on Winckelmann</i>.</p> - -</div> - -<div class="sidenote"><i>Poem by Goethe</i></div> - -<p>Some of Goethe’s poems further illustrate this -subject. In the Saki Nameh of his West-Oestlichen -Divan he has followed the style of a certain class of -Persian love-songs. The following poem is from -a Cupbearer to his Master:—</p> - -<div class="blockquote"> - -<div class="poetry-container"> -<div class="poetry"> - <div class="stanza"> - <div class="verse indent0 dropcap">“In the market-place appearing</div> - <div class="verse indent2">None thy Poet-fame dispute;</div> - <div class="verse indent0">I too gladly hear thy singing,</div> - <div class="verse indent2">I too hearken when thou’rt mute.</div> - </div> - <div class="stanza"> - <div class="verse indent0">Yet I love thee, when thou printest</div> - <div class="verse indent2">Kisses not to be forgot,</div> - <div class="verse indent0">Best of all, for words may perish,</div> - <div class="verse indent2">But a kiss lives on in thought.</div><span class="pagenum"><a id="Page_151"></a>[151]</span> - </div> - <div class="stanza"> - <div class="verse indent0">Rhymes on rhymes fair meaning carry,</div> - <div class="verse indent2">Thoughts to think bring deeper joy;</div> - <div class="verse indent0">Sing to other folk, but tarry</div> - <div class="verse indent2">Silent with thy serving-boy.”</div> - </div> -</div> -</div> - -</div> - -<div class="sidenote"><i>August von Platen</i></div> - -<div> -<img class="dropcap" src="images/dropcap-c.jpg" width="100" height="100" alt="" /> -</div> - -<p class="dropcap-pic">Count August von Platen -(born at Ansbach in Bavaria, 1796) -was in respect of style one of the most -finished and perfect of German poets. -His nature (which was refined and self-controlled) -led him from the first to form the most romantic -attachments with men. He freely and openly expressed -his feelings in his verses; of which a great -number are practically love-poems addressed to his -friends. They include a series of twenty-six sonnets -to one of his friends, Karl Theodor German. Of -these Raffalovich says (<i>Uranisme</i>, Lyons, 1896, -p. 351):—</p> - -<div class="blockquote"> - -<p class="dropcap">“These sonnets to Karl Theodor German are -among the most beautiful in German literature. -Platen in the sonnet surpasses all the German -poets, including even Goethe. In them perfection -of form, and poignancy or wealth of emotion are<span class="pagenum"><a id="Page_152"></a>[152]</span> -illustrated to perfection. The sentiment is similar -to that of the sonnets of Shakespeare (with their -personal note), and the form that of the Italian or -French sonnet.”</p> - -</div> - -<div class="sidenote"><i>Platen’s Sonnets</i></div> - -<p>Platen, however, was unfortunate in his affairs of -the heart, and there is a refrain of suffering in his -poems which comes out characteristically in the -following sonnet:—</p> - -<div class="blockquote"> - -<div class="poetry-container"> -<div class="poetry"> - <div class="stanza"> - <div class="verse indent0 dropcap">“Since pain is life and life is only pain,</div> - <div class="verse indent2">Why he can feel what I have felt before,</div> - <div class="verse indent2">Who seeing joy sees it again no more</div> - <div class="verse indent0">The instant he attempts his joy to gain;</div> - <div class="verse indent0">Who, caught as in a labyrinth unaware,</div> - <div class="verse indent2">The outlet from it never more can find;</div> - <div class="verse indent2">Whom love seems only for this end to bind—</div> - <div class="verse indent0">In order to hand over to Despair;</div> - </div> - <div class="stanza"> - <div class="verse indent0">Who prays each dizzy lightning-flash to end him,</div> - <div class="verse indent2">Each star to reel his thread of life away</div> - <div class="verse indent0">With all the torments which his heart are rending;</div> - <div class="verse indent2">And envies even the dead their pillow of clay,</div> - <div class="verse indent0">Where Love no more their foolish brains can steal.</div> - <div class="verse indent0">He who knows this, knows me, and what I feel.”</div> - </div> -</div> -</div> - -</div> - -<div class="sidenote"><i>On the Death of Pindar</i></div> - -<p>One of Platen’s sonnets deals with an incident, -referred to in an earlier page, namely, the death of<span class="pagenum"><a id="Page_153"></a>[153]</span> -the poet Pindar in the theatre, in the arms of his -young friend Theoxenos:—</p> - -<div class="blockquote"> - -<div class="poetry-container"> -<div class="poetry"> - <div class="stanza"> - <div class="verse indent0 dropcap">“Oh! when I die, would I might fade away</div> - <div class="verse indent2">Like the pale stars, swiftly and silently,</div> - <div class="verse indent2">Would that death’s messenger might come to me,</div> - <div class="verse indent0">As once it came to Pindar—so they say.</div> - <div class="verse indent0">Not that I would in Life, or in my Verse,</div> - <div class="verse indent2">With him, the great Incomparable, compare;</div> - <div class="verse indent2">Only his Death, my friend, I ask to share:</div> - <div class="verse indent0">But let me now the gracious tale rehearse.</div> - </div> - <div class="stanza"> - <div class="verse indent0">Long at the play, hearing sweet Harmony,</div> - <div class="verse indent2">He sat; and wearied out at last, had lain</div> - <div class="verse indent0">His cheek upon his dear one’s comely knee;</div> - <div class="verse indent2">Then when it died away—the choral strain—</div> - <div class="verse indent0">He who thus cushioned him said: Wake and come!</div> - <div class="verse indent2">But to the Gods above he had gone home.”</div> - </div> -</div> -</div> - -</div> - -<div class="sidenote"><i>Wagner and Ludwig II.</i></div> - -<div> -<img class="dropcap" src="images/dropcap-t.jpg" width="100" height="100" alt="" /> -</div> - -<p class="dropcap-pic">The correspondence of Richard Wagner -discloses the existence of a very -warm friendship between him and -Ludwig II., the young king of Bavaria. -Ludwig as a young man appears to have been -a very charming personality, good looking, engaging -and sympathetic; everyone was fond of him.<span class="pagenum"><a id="Page_154"></a>[154]</span> -Yet his tastes led him away from “society,” into retirement, -and the companionship of Nature and -a few chosen friends—often of humble birth. Already -at the age of fifteen he had heard Lohengrin, -and silently vowed to know the composer. One of -his first acts when he came to the throne was to send -for Wagner; and from the moment of their meeting -a personal intimacy sprang up between them, which -in due course led to the establishment of the theatre -at Bayreuth, and to the liberation of Wagner’s -genius to the world. Though the young king at -a later time lost his reason—probably owing to his -over-sensitive emotional nature—this does not detract -from the service that he rendered to Music by -his generous attachment. How Wagner viewed the -matter may be gathered from Wagner’s letters.</p> - -<div class="blockquote"> - -<p class="dropcap">“He, the king, loves me, and with the deep -feeling and glow of a first love; he perceives -and knows everything about me, and understands -me as my own soul. He wants me to stay with him -always.... I am to be free and my own master, not -his music-conductor—only my very self and his -friend.” <i>Letters to Mme. Eliza Wille</i>, 4th May, 1864.</p> - -</div> - -<p><span class="pagenum"><a id="Page_155"></a>[155]</span></p> - -<div class="blockquote"> - -<p class="dropcap">“It is true that I have my young king who genuinely -adores me. You cannot form an idea of -our relations. I recall one of the dreams of my -youth. I once dreamed that Shakespeare was alive: -that I really saw and spoke to him: I can never forget -the impression that dream made on me. Then -I would have wished to see Beethoven, though he -was already dead. Something of the same kind -must pass in the mind of this lovable man when -with me. He says he can hardly believe that he -really possesses me. None can read without astonishment, -without enchantment, the letters he -writes to me.” <i>Ibid</i>, 9th Sept., 1864.</p> - -</div> - -<div class="blockquote"> - -<p class="dropcap">“I hope now for a long period to gain strength -again by quiet work. This is made possible for -me by the love of an unimaginably beautiful and -thoughtful being: it seems that it <i>had</i> to be even -so greatly gifted a man and one so destined for -me, as this young King of Bavaria. What he is to -me no one can imagine. My guardian! In his love -I completely rest and fortify myself towards the -completion of my task.” <i>Letter to his brother-in-law</i>, -10th Sept., 1865.</p> - -</div> - -<p>[For letters from Ludwig to Wagner see <a href="#Page_183">Additions, -infra p. 183.</a>]</p> - -<p><span class="pagenum"><a id="Page_156"></a>[156]</span></p> - -<div class="sidenote"><i>Wagner on Greek Comradeship</i></div> - -<div> -<img class="dropcap" src="images/dropcap-i.jpg" width="100" height="100" alt="" /> -</div> - -<p class="dropcap-pic">In these letters we see chiefly of course -the passionate sentiments of which -Ludwig was capable; but that Wagner -fully understood the feeling and -appreciated it may be gathered from various passages -in his published writings—such as the following, -in which he seeks to show how the devotion of -comradeship became the chief formative influence -of the Spartan State:—</p> - -<div class="blockquote"> - -<p class="dropcap">“This beauteous naked man is the kernel of all -Spartanhood; from genuine delight in the -beauty of the most perfect human body—that of -the male—arose that spirit of comradeship which -pervades and shapes the whole economy of the -Spartan State. This love of man to man, in its -primitive purity, proclaims itself as the noblest and -least selfish utterance of man’s sense of beauty, for -it teaches man to sink and merge his entire self in -the object of his affection;” and again:—“The -higher element of that love of man to man consisted -even in this: that it excluded the motive of egoistic -physicalism. Nevertheless it not only included a -purely spiritual bond of friendship, but this spiritual -friendship was the blossom and the crown of -the physical friendship. The latter sprang directly<span class="pagenum"><a id="Page_157"></a>[157]</span> -from delight in the beauty, aye in the material -bodily beauty of the beloved comrade; yet this delight -was no egoistic yearning, but a thorough -stepping out of self into unreserved sympathy -with the comrade’s joy in himself; involuntarily -betrayed by his life-glad beauty-prompted bearing. -This love, which had its basis in the noblest pleasures -of both eye and soul—not like our modern -postal correspondence of sober friendship, half business-like, -half sentimental—was the Spartan’s only -tutoress of youth, the never-ageing instructress -alike of boy and man, the ordainer of common -feasts and valiant enterprises; nay the inspiring -helpmeet on the battlefield. For this it was that -knit the fellowship of love into battalions of war, -and fore-wrote the tactics of death-daring, in rescue -of the imperilled or vengeance for the slaughtered -comrade, by the infrangible law of the soul’s -most natural necessity.” <i>The Art-work of the Future</i>, -<i>trans. by W. A. Ellis</i>.</p> - -</div> - -<div class="sidenote"><i>K. H. Ulrichs</i></div> - -<div> -<img class="dropcap" src="images/dropcap-w.jpg" width="100" height="100" alt="" /> -</div> - -<p class="dropcap-pic">We may close this record of celebrated -Germans with the name of K. H. -Ulrichs, a Hanoverian by birth who -occupied for a long time an official -position in the revenue department at Vienna, and -who became well known about 1866 through his<span class="pagenum"><a id="Page_158"></a>[158]</span> -writings on the subject of friendship. He gives, in -his pamphlet <i>Memnon</i>, an account of the “story of -his heart” in early years. In an apparently quite -natural way, and independently of outer influences, -his thoughts had from the very first been of friends -of his own sex. At the age of 14, the picture of a -Greek hero or god, a statue, seen in a book, woke in -him the tenderest longings.</p> - -<div class="blockquote"> - -<p class="dropcap">“This picture (he says), put away from me, as -it was, a hundred times, came again a hundred -times before the eyes of my soul. But of -course for the origin of my special temperament it -is in no way responsible. It only woke up what was -already slumbering there—a thing which might -have been done equally well by something else.”</p> - -</div> - -<p>From that time forward the boy worshipped with -a kind of romantic devotion elder friends, young -men in the prime of early manhood; and later still -his writings threw a flood of light on the “urning” -temperament—as he called it—of which he was -himself so marked an example.</p> - -<div class="sidenote"><i>Ulrichs’ Verses</i></div> - -<p>Some of Ulrichs’ verses are scattered among his -prose writings:—</p> - -<p><span class="pagenum"><a id="Page_159"></a>[159]</span></p> - -<div class="blockquote"> - -<p class="center"><i>To his friend Eberhard.</i></p> - -<div class="poetry-container"> -<div class="poetry"> - <div class="stanza"> - <div class="verse indent0 dropcap">“And so farewell! perchance on Earth</div> - <div class="verse indent2">God’s finger—as ’twixt thee and me—</div> - <div class="verse indent0">Will never make that wonder clear</div> - <div class="verse indent2">Why thus It drew me unto thee.”</div> - </div> - <div class="stanza"> - <div class="verse right"><i>Memnon</i>, <i>Leipzig</i>, 1898, p. 104.</div> - </div> -</div> -</div> -</div> - -<p>And this:—</p> - -<div class="blockquote"> - -<div class="poetry-container"> -<div class="poetry"> - <div class="stanza"> - <div class="verse indent0 dropcap">“It was the day of our first meeting—</div> - <div class="verse indent2">That happy day, in Davern’s grove—</div> - <div class="verse indent0">I felt the Spring wind’s tender greeting,</div> - <div class="verse indent2">And April touched my heart to love.</div> - <div class="verse indent0">Thy hand in mine lay kindly mated;</div> - <div class="verse indent0">Thy gaze held mine quite fascinated—</div> - <div class="verse indent2">So gracious wast, and fair!</div> - <div class="verse indent0">Thy glance my life-thread almost severed;</div> - <div class="verse indent0">My heart for joy and gladness quivered,</div> - <div class="verse indent2">Nigh more than it could bear.</div> - </div> - <div class="stanza"> - <div class="verse indent0">There in the grove at evening’s hour</div> - <div class="verse indent2">The breeze thro’ budding twigs hath ranged,</div> - <div class="verse indent0">And lips have learned to meet each other,</div> - <div class="verse indent2">And kisses mute exchanged.”</div> - </div> - <div class="stanza"> - <div class="verse right"><i>Memnon</i>, p. 23.</div> - </div> -</div> -</div> - -</div> - -<p><span class="pagenum"><a id="Page_160"></a>[160]</span></p> - -<div class="sidenote"><i>Byron’s Letters</i></div> - -<div> -<img class="dropcap" src="images/dropcap-t.jpg" width="100" height="100" alt="" /> -</div> - -<p class="dropcap-pic">To return to England. With the beginning -of the 19th century we find two -great poets, Byron and Shelley, both -interested in and even writing in a -romantic strain on the subject in question.</p> - -<p>Byron’s attachment, when at Cambridge, to Eddleston -the chorister, a youth two years younger than -himself, is well known. In a youthful letter to Miss -Pigot he, Byron, speaks of it in enthusiastic terms:</p> - -<div class="blockquote"> - -<p class="right">“Trin. Coll., Camb., <i>July</i> 5th, 1807.</p> - -<p class="dropcap">“I rejoice to hear you are interested in my protégé; -he has been my <i>almost constant</i> associate -since October, 1805, when I entered Trinity College. -His <i>voice</i> first attracted my attention, his -<i>countenance</i> fixed it, and his <i>manners</i> attached me to -him for ever. He departs for a mercantile house in -town in October, and we shall probably not meet -till the expiration of my minority, when I shall -leave to his decision either entering as a partner -through my interest or residing with me altogether. -Of course he would in his present frame of -mind prefer the latter, but he may alter his opinion -previous to that period; however he shall have his -choice. I certainly love him more than any human -being, and neither time nor distance have had the<span class="pagenum"><a id="Page_161"></a>[161]</span> -least effect on my (in general) changeable disposition. -In short we shall put Lady E. Butler and -Miss Ponsonby to the blush, Pylades and Orestes -out of countenance, and want nothing but a catastrophe -like Nisus and Euryalus to give Jonathan -and David the ‘go by.’ He certainly is more attached -to <i>me</i> than even I am in return. During the -whole of my residence at Cambridge we met every -day, summer and winter, without passing <i>one</i> tiresome -moment, and separated each time with increasing -reluctance.”</p> - -</div> - -<div class="sidenote"><i>The Adieu</i></div> - -<p>Eddleston gave Byron a cornelian (brooch-pin) -which Byron prized much, and is said to have kept -all his life. He probably refers to it, and to the inequality -of condition between him and Eddleston, -in the following stanza from his poem, <i>The Adieu</i>, -written about this time:—</p> - -<div class="blockquote"> - -<div class="poetry-container"> -<div class="poetry"> - <div class="stanza"> - <div class="verse indent0 dropcap">“And thou, my friend, whose gentle love</div> - <div class="verse indent2">Yet thrills my bosom’s chords,</div> - <div class="verse indent0">How much thy friendship was above</div> - <div class="verse indent2">Description’s power of words!</div> - <div class="verse indent0">Still near my breast thy gift I wear</div> - <div class="verse indent0">Which sparkled once with Feeling’s tear,</div> - <div class="verse indent2">Of Love, the pure, the sacred gem;</div> - <div class="verse indent0">Our souls were equal, and our lot</div> - <div class="verse indent0">In that dear moment quite forgot;</div> - <div class="verse indent2">Let pride alone condemn.”</div> - </div> -</div> -</div> - -</div> - -<p><span class="pagenum"><a id="Page_162"></a>[162]</span></p> - -<div> -<img class="dropcap" src="images/dropcap-t.jpg" width="100" height="100" alt="" /> -</div> - -<p class="dropcap-pic">The Lady Eleanor Butler and Miss -Sarah Ponsonby mentioned in the -above letter were at that time living -at Llangollen, in Wales, and were -known as the “Ladies of Llangollen,” their romantic -attachment to each other having already become -proverbial. When Miss Ponsonby was seventeen, -and Lady E. Butler some twenty years older, they -had run away from their respective and respectable -homes in Ireland, and taking a cottage at Llangollen -lived there, inseparable companions, for the rest -of their lives. Letters and diaries of contemporary -celebrities mention their romantic devotion. (The -Duke of Wellington was among their visitors.) -Lady Eleanor died in 1829, at the age of ninety; -and Miss Ponsonby only survived her “beloved -one” (as she always called her) by two years.</p> - -<div class="sidenote"><i>Byron’s Nisus and Euryalus</i></div> - -<div> -<img class="dropcap" src="images/dropcap-a.jpg" width="100" height="100" alt="" /> -</div> - -<p class="dropcap-pic">As to the allusion to Nisus and Euryalus, -Byron’s paraphrase of the -episode (from the 9th book of -Virgil’s Æneid) serves to show his -interest in it:—</p> - -<p><span class="pagenum"><a id="Page_163"></a>[163]</span></p> - -<div class="blockquote"> - -<div class="poetry-container"> -<div class="poetry"> - <div class="stanza"> - <div class="verse indent0 dropcap">“Nisus, the guardian of the portal, stood,</div> - <div class="verse indent0">Eager to gild his arms with hostile blood;</div> - <div class="verse indent0">Well-skilled in fight the quivering lance to wield,</div> - <div class="verse indent0">Or pour his arrows thro’ the embattled field:</div> - <div class="verse indent0">From Ida torn, he left his Sylvan cave,</div> - <div class="verse indent0">And sought a foreign home, a distant grave.</div> - <div class="verse indent2">To watch the movements of the Daunian host,</div> - <div class="verse indent0">With him Euryalus sustains the post;</div> - <div class="verse indent0">No lovelier mien adorn’d the ranks of Troy,</div> - <div class="verse indent0">And beardless bloom yet graced the gallant boy;</div> - <div class="verse indent0">Tho’ few the seasons of his youthful life,</div> - <div class="verse indent0">As yet a novice in the martial strife,</div> - <div class="verse indent0">’Twas his, with beauty, valour’s gifts to share—</div> - <div class="verse indent0">A soul heroic, as his form was fair.</div> - <div class="verse indent2">These burn with one pure flame of generous love;</div> - <div class="verse indent0">In peace, in war, united still they move;</div> - <div class="verse indent0">Friendship and glory form their joint reward;</div> - <div class="verse indent0">And now combined they hold their nightly guard.”</div> - </div> -</div> -</div> - -<p>[The two then carry out a daring raid on the -enemy, in which Euryalus is slain. Nisus, coming to -his rescue is—after performing prodigies of valor—slain -too.]</p> - -<div class="poetry-container"> -<div class="poetry"> - <div class="stanza"> - <div class="verse indent0">“Thus Nisus all his fond affection proved—</div> - <div class="verse indent0">Dying, revenged the fate of him he loved;</div><span class="pagenum"><a id="Page_164"></a>[164]</span> - <div class="verse indent0">Then on his bosom sought his wonted place,</div> - <div class="verse indent0">And death was heavenly in his friend’s embrace!</div> - <div class="verse indent2">Celestial pair! if aught my verse can claim,</div> - <div class="verse indent0">Wafted on Time’s broad pinion, yours is fame!</div> - <div class="verse indent0">Ages on ages shall your fate admire,</div> - <div class="verse indent0">No future day shall see your names expire,</div> - <div class="verse indent0">While stands the Capitol, immortal dome!</div> - <div class="verse indent0">And vanquished millions hail their empress, Rome!”</div> - </div> -</div> -</div> -</div> - -<div class="sidenote"><i>T. Moore on Byron</i></div> - -<p class="noindent">Byron’s friendships, in fact, with young men were -so marked that Moore in his <i>Life and Letters of Lord -Byron</i> seems to have felt it necessary to mention and, -to some extent, to explain them:—</p> - -<div class="blockquote"> - -<p class="dropcap">“During his stay in Greece (in 1810) we find -him forming one of those extraordinary -friendships—if attachment to persons so inferior -to himself can be called by that name—of which -I have already mentioned two or three instances -in his younger days, and in which the pride of -being a protector and the pleasure of exciting gratitude -seem to have contributed to his mind the -chief, pervading charm. The person whom he now -adopted in this manner, and from similar feelings -to those which had inspired his early attachments -to the cottage boy near Newstead and the young -chorister at Cambridge, was a Greek youth, named<span class="pagenum"><a id="Page_165"></a>[165]</span> -Nicolo Giraud, the son, I believe, of a widow lady -in whose house the artist Lusieri lodged. In this -young man he seems to have taken the most lively -and even brotherly interest.”</p> - -</div> - -<div class="sidenote"><i>Shelley on Friendship</i></div> - -<div> -<img class="dropcap" src="images/dropcap-s.jpg" width="100" height="100" alt="" /> -</div> - -<p class="dropcap-pic">Shelley, in his fragmentary <i>Essay -on Friendship</i>—stated by his friend -Hogg to have been written “not long -before his death”—says:—</p> - -<div class="blockquote"> - -<p class="dropcap">“I remember forming an attachment of this -kind at school. I cannot recall to my memory -the precise epoch at which this took place; but -I imagine it must have been at the age of eleven or -twelve. The object of these sentiments was a boy -about my own age, of a character eminently generous, -brave and gentle, and the elements of human -feeling seemed to have been, from his birth, genially -compounded within him. There was a delicacy -and a simplicity in his manners, inexpressibly attractive. -It has never been my fortune to meet with -him since my schoolboy days; but either I confound -my present recollections with the delusions -of past feelings, or he is now a source of honour -and utility to everyone around him. The tones of -his voice were so soft and winning, that every -word pierced into my heart; and their pathos was -so deep that in listening to him the tears have involuntarily<span class="pagenum"><a id="Page_166"></a>[166]</span> -gushed from my eyes. Such was the -being for whom I first experienced the sacred -sentiments of friendship.”</p> - -</div> - -<p class="noindent">It may be noted that Hogg takes the reference as -to himself!</p> - -<div class="sidenote"><i>Leigh Hunt on School-life</i></div> - -<div> -<img class="dropcap" src="images/dropcap-w.jpg" width="100" height="100" alt="" /> -</div> - -<p class="dropcap-pic">With this passage we may compare -the following from Leigh Hunt:—</p> - -<div class="blockquote"> - -<p class="dropcap">“If I had reaped no other benefit -from Christ Hospital, the school -would be ever dear to me from the -recollection of the friendships I formed in it, and -of the first heavenly taste it gave me of that most -spiritual of the affections.... If ever I tasted a -disembodied transport on earth, it was in those -friendships which I entertained at school, before -I dreamt of any maturer feeling. I shall never forget -the impression it made on me. I loved my -friend for his gentleness, his candour, his truth, -his good repute, his freedom even from my own -livelier manner, his calm and reasonable kindness. -It was not any particular talent that attracted me -to him, or anything striking whatsoever. I should -say, in one word, it was his goodness. I doubt -whether he ever had a conception of a tithe of the -regard and respect I entertained for him; and -I smile to think of the perplexity (though he never<span class="pagenum"><a id="Page_167"></a>[167]</span> -showed it) which he probably felt sometimes at my -enthusiastic expressions; for I thought him a kind -of angel. It is no exaggeration to say, that, take -away the unspiritual part of it—the genius and the -knowledge—and there is no height of conceit indulged -in by the most romantic character in Shakespeare, -which surpassed what I felt towards the -merits I ascribed to him, and the delight which -I took in his society. With the other boys I played -antics, and rioted in fantastic jests; but in his -society, or whenever I thought of him, I fell into -a kind of Sabbath state of bliss; and I am sure -I could have died for him.</p> - -<p>“I experienced this delightful affection towards -three successive schoolfellows, till two of them had -for some time gone out into the world and forgotten -me; but it grew less with each, and in more -than one instance became rivalled by a new set of -emotions, especially in regard to the last, for I fell -in love with his sister—at least, I thought so. But -on the occurrence of her death, not long after, -I was startled at finding myself assume an air of -greater sorrow than I felt, and at being willing to -be relieved by the sight of the first pretty face that -turned towards me.... My friend, who died himself -not long after his quitting the University, was -of a German family in the service of the court, very<span class="pagenum"><a id="Page_168"></a>[168]</span> -refined and musical.” <i>Autobiography of Leigh Hunt</i>, -<i>Smith and Elder</i>, 1870, p. 75.</p> - -</div> - -<div class="sidenote"><i>Lord Beaconsfield’s “Coningsby”</i></div> - -<div> -<img class="dropcap" src="images/dropcap-o.jpg" width="100" height="100" alt="" /> -</div> - -<p class="dropcap-pic">On this subject of boy-friendships and -their intensity Lord Beaconsfield has, -in <i>Coningsby</i>, a quite romantic passage, -which notwithstanding its sentimental -setting may be worth quoting; because, -after all, it signalises an often-forgotten or unconsidered -aspect of school-life:—</p> - -<div class="blockquote"> - -<p class="dropcap">“At school, friendship is a passion. It entrances -the being; it tears the soul. All loves of after-life -can never bring its rapture, or its wretchedness; -no bliss so absorbing, no pangs of jealousy -or despair so crushing and so keen! What tenderness -and what devotion; what illimitable confidence, -infinite revelations of inmost thoughts; -what ecstatic present and romantic future; what -bitter estrangements and what melting reconciliations; -what scenes of wild recrimination, agitating -explanations, passionate correspondence; what -insane sensitiveness, and what frantic sensibility; -what earthquakes of the heart and whirlwinds of -the soul are confined in that simple phrase, a -schoolboy’s friendship!”</p> - -</div> - -<p><span class="pagenum"><a id="Page_169"></a>[169]</span></p> - -<div class="sidenote"><i>Tennyson’s “In Memoriam”</i></div> - -<div> -<img class="dropcap" src="images/dropcap-a.jpg" width="100" height="100" alt="" /> -</div> - -<p class="dropcap-pic">Alfred Tennyson, in his great -poem <i>In Memoriam</i>, published about -the middle of the 19th century, gives -superb expression to his love for his -lost friend, Arthur Hallam. Reserved, dignified, in -sustained meditation and tender sentiment, yet half -revealing here and there a more passionate feeling; -expressing in simplest words the most difficult and -elusive thoughts (<i>e.g.</i>, Cantos 128 and 129), as well -as the most intimate and sacred moods of the soul; -it is indeed a great work of art. Naturally, being -such, it was roundly abused by the critics on its -first appearance. The <i>Times</i> solemnly rebuked its -language as unfitted for any but amatory tenderness, -and because young Hallam was a barrister -spent much wit upon the poet’s “Amaryllis of the -Chancery bar.” Tennyson himself, speaking of -<i>In Memoriam</i>, mentioned (see <i>Memoir</i> by his son, -p. 800) “the number of shameful letters of abuse -he had received about it!”</p> - -<p><span class="pagenum"><a id="Page_170"></a>[170]</span></p> - -<div class="blockquote"> - -<p class="center"><span class="smcap">Canto XIII.</span></p> - -<div class="poetry-container"> -<div class="poetry"> - <div class="stanza"> - <div class="verse indent0 dropcap">“Tears of the widower, when he sees,</div> - <div class="verse indent2">A late-lost form that sleep reveals,</div> - <div class="verse indent2">And moves his doubtful arms, and feels</div> - <div class="verse indent0">Her place is empty, fall like these;</div> - </div> - <div class="stanza"> - <div class="verse indent0">Which weep a loss for ever new,</div> - <div class="verse indent2">A void where heart on heart reposed;</div> - <div class="verse indent2">And, where warm hands have prest and closed,</div> - <div class="verse indent0">Silence, till I be silent too.</div> - </div> - <div class="stanza"> - <div class="verse indent0">Which weep the comrade of my choice,</div> - <div class="verse indent2">An awful thought, a life removed,</div> - <div class="verse indent2">The human-hearted man I loved,</div> - <div class="verse indent0">A spirit, not a breathing voice.</div> - </div> - <div class="stanza"> - <div class="verse indent0">Come Time, and teach me, many years,</div> - <div class="verse indent2">I do not suffer in a dream;</div> - <div class="verse indent2">For now so strange do these things seem,</div> - <div class="verse indent0">Mine eyes have leisure for their tears;</div> - </div> - <div class="stanza"> - <div class="verse indent0">My fancies time to rise on wing,</div> - <div class="verse indent2">And glance about the approaching sails,</div> - <div class="verse indent2">As tho’ they brought but merchant’s bales,</div> - <div class="verse indent0">And not the burden that they bring.”</div> - </div> -</div> -</div> - -<p><span class="pagenum"><a id="Page_171"></a>[171]</span></p> - -<p class="center"><span class="smcap">Canto XVIII.</span></p> - -<div class="poetry-container"> -<div class="poetry"> - <div class="stanza"> - <div class="verse indent0 dropcap">“’Tis well, ’tis something, we may stand</div> - <div class="verse indent4">Where he in English earth is laid,</div> - <div class="verse indent2">And from his ashes may be made</div> - <div class="verse indent0">The violet of his native land.</div> - </div> - <div class="stanza"> - <div class="verse indent0">’Tis little; but it looks in truth</div> - <div class="verse indent2">As if the quiet bones were blest</div> - <div class="verse indent2">Among familiar names to rest</div> - <div class="verse indent0">And in the places of his youth.</div> - </div> - <div class="stanza"> - <div class="verse indent0">Come then, pure hands, and bear the head</div> - <div class="verse indent2">That sleeps, or wears the mask of sleep,</div> - <div class="verse indent2">And come, whatever loves to weep,</div> - <div class="verse indent0">And hear the ritual of the dead.</div> - </div> - <div class="stanza"> - <div class="verse indent0">Ah yet, ev’n yet, if this might be,</div> - <div class="verse indent2">I, falling on his faithful heart,</div> - <div class="verse indent2">Would breathing thro’ his lips impart</div> - <div class="verse indent0">The life that almost dies in me:</div> - </div> - <div class="stanza"> - <div class="verse indent0">That dies not, but endures with pain,</div> - <div class="verse indent2">And slowly forms the firmer mind,</div> - <div class="verse indent2">Treasuring the look it cannot find,</div> - <div class="verse indent0">The words that are not heard again.”</div> - </div> -</div> -</div> - -<p><span class="pagenum"><a id="Page_172"></a>[172]</span></p> - -<p class="center"><span class="smcap">Canto LIX.</span></p> - -<div class="poetry-container"> -<div class="poetry"> - <div class="stanza"> - <div class="verse indent0 dropcap">“If, in thy second state sublime,</div> - <div class="verse indent4">Thy ransom’d reason change replies</div> - <div class="verse indent2">With all the circle of the wise,</div> - <div class="verse indent0">The perfect flower of human time;</div> - </div> - <div class="stanza"> - <div class="verse indent0">And if thou cast thine eyes below,</div> - <div class="verse indent2">How dimly character’d and slight,</div> - <div class="verse indent2">How dwarf’d a growth of cold and night,</div> - <div class="verse indent0">How blanch’d with darkness must I grow!</div> - </div> - <div class="stanza"> - <div class="verse indent0">Yet turn thee to the doubtful shore,</div> - <div class="verse indent2">Where thy first form was made a man;</div> - <div class="verse indent2">I loved thee, Spirit, and love, nor can</div> - <div class="verse indent0">The soul of Shakspeare love thee more.”</div> - </div> -</div> -</div> - -<p class="center"><span class="smcap">Canto CXXVII.</span></p> - -<div class="poetry-container"> -<div class="poetry"> - <div class="stanza"> - <div class="verse indent0 dropcap">“Dear friend, far off, my lost desire,</div> - <div class="verse indent4">So far, so near, in woe or weal;</div> - <div class="verse indent2">O loved the most when most I feel</div> - <div class="verse indent0">There is a lower and a higher;</div> - </div> - <div class="stanza"> - <div class="verse indent0">Known and unknown, human, divine!</div> - <div class="verse indent2">Sweet human hand and lips and eye,</div> - <div class="verse indent2">Dear heavenly friend that canst not die,</div> - <div class="verse indent0">Mine, mine, for ever, ever, mine!</div><span class="pagenum"><a id="Page_173"></a>[173]</span> - </div> - <div class="stanza"> - <div class="verse indent0">Strange friend, past, present and to be;</div> - <div class="verse indent2">Loved deeplier, darklier understood;</div> - <div class="verse indent2">Behold I dream a dream of good</div> - <div class="verse indent0">And mingle all the world with thee.”</div> - </div> -</div> -</div> - -<p class="center"><span class="smcap">Canto CXXVIII.</span></p> - -<div class="poetry-container"> -<div class="poetry"> - <div class="stanza"> - <div class="verse indent0 dropcap">“Thy voice is on the rolling air;</div> - <div class="verse indent2">I hear thee where the waters run;</div> - <div class="verse indent2">Thou standest in the rising sun,</div> - <div class="verse indent0">And in the setting thou art fair.</div> - </div> - <div class="stanza"> - <div class="verse indent0">What art thou then? I cannot guess;</div> - <div class="verse indent2">But tho’ I seem in star and flower</div> - <div class="verse indent2">To feel thee some diffusive power,</div> - <div class="verse indent0">I do not therefore love thee less:</div> - </div> - <div class="stanza"> - <div class="verse indent0">My love involves the love before;</div> - <div class="verse indent2">My love is vaster passion now;</div> - <div class="verse indent2">Tho’ mixed with God and Nature thou,</div> - <div class="verse indent0">I seem to love thee more and more.</div> - </div> - <div class="stanza"> - <div class="verse indent0">Far off thou art, but ever nigh;</div> - <div class="verse indent2">I have thee still, and I rejoice;</div> - <div class="verse indent2">I prosper, circled with thy voice;</div> - <div class="verse indent0">I shall not lose thee tho’ I die.”</div> - </div> -</div> -</div> -</div> - -<p><span class="pagenum"><a id="Page_174"></a>[174]</span></p> - -<div class="sidenote"><i>Browning’s “May and Death”</i></div> - -<div> -<img class="dropcap" src="images/dropcap-f.jpg" width="100" height="100" alt="" /> -</div> - -<p class="dropcap-pic">Following is a little poem by -Robert Browning entitled <i>May and -Death</i>, which may well be placed near -the stanzas of <i>In Memoriam</i>:—</p> - -<div class="blockquote"> - -<div class="poetry-container"> -<div class="poetry"> - <div class="stanza"> - <div class="verse indent0 dropcap">“I wish that when you died last May,</div> - <div class="verse indent2">Charles, there had died along with you</div> - <div class="verse indent0">Three parts of Spring’s delightful things;</div> - <div class="verse indent2">Ay, and for me the fourth part too.</div> - </div> - <div class="stanza"> - <div class="verse indent0">A foolish thought, and worse, perhaps!</div> - <div class="verse indent2">There must be many a pair of friends</div> - <div class="verse indent0">Who arm-in-arm deserve the warm</div> - <div class="verse indent2">Moon-births and the long evening-ends.</div> - </div> - <div class="stanza"> - <div class="verse indent0">So, for their sake, be May still May!</div> - <div class="verse indent2">Let their new time, as mine of old,</div> - <div class="verse indent0">Do all it did for me; I bid</div> - <div class="verse indent2">Sweet sights and sounds throng manifold.</div> - </div> - <div class="stanza"> - <div class="verse indent0">Only one little sight, one plant</div> - <div class="verse indent2">Woods have in May, that starts up green</div> - <div class="verse indent0">Save a sole streak which, so to speak,</div> - <div class="verse indent2">Is Spring’s blood, spilt its leaves between—</div> - </div> - <div class="stanza"> - <div class="verse indent0">That, they might spare; a certain wood</div> - <div class="verse indent2">Might miss the plant; their loss were small;</div> - <div class="verse indent0">But I—whene’er the leaf grows there—</div> - <div class="verse indent2">It’s drop comes from my heart, that’s all.”</div> - </div> -</div> -</div> - -</div> - -<p><span class="pagenum"><a id="Page_175"></a>[175]</span></p> - -<div class="sidenote"><i>Ralph Waldo Emerson</i></div> - -<div> -<img class="dropcap" src="images/dropcap-b.jpg" width="100" height="100" alt="" /> -</div> - -<p class="dropcap-pic">Between Browning and Whitman -we may insert a few lines from R. W. -Emerson:—</p> - -<div class="blockquote"> - -<p class="dropcap">“The only way to have a friend -is to be one.... In the last -analysis love is only the reflection of a man’s own -worthiness from other men. Men have sometimes -exchanged names with their friends, as if they -would signify that in their friend each loved his -own soul.</p> - -<p>“The higher the style we demand of friendship, -of course the less easy to establish it with flesh and -blood.... Friends, such as we desire, are dreams -and fables. But a sublime hope cheers ever the -faithful heart, that elsewhere, in other regions of -the universal power, souls are now acting, enduring, -and daring, which can love us, and which -we can love.” <i>Essay on Friendship.</i></p> - -</div> - -<div class="sidenote"><i>Henry D. Thoreau</i></div> - -<p>These also from Henry D. Thoreau:—</p> - -<div class="blockquote"> - -<p class="dropcap">“No word is oftener on the lips of men than -Friendship, and indeed no thought is more -familiar to their aspirations. All men are dreaming -of it, and its drama, which is always a tragedy, is -enacted daily. It is the secret of the universe. You -may thread the town, you may wander the country, -and none shall ever speak of it, yet thought is<span class="pagenum"><a id="Page_176"></a>[176]</span> -everywhere busy about it, and the idea of what is -possible in this respect affects our behaviour towards -all new men and women, and a great many -old ones. Nevertheless I can remember only two -or three essays on this subject in all literature.... -To say that a man is your friend, means commonly -no more than this, that he is not your enemy. -Most contemplate only what would be the accidental -and trifling advantages of friendship, as -that the friend can assist in time of need, by his -substance, or his influence, or his counsel; but -he who foresees such advantages in this relation -proves himself blind to its real advantage, or indeed -wholly inexperienced in the relation itself.... -What is commonly called Friendship is only -a little more honour among rogues. But sometimes -we are said to <i>love</i> another, that is, to -stand in a true relation to him, so that we give the -best to, and receive the best from, him. Between -whom there is hearty truth there is love; and in -proportion to our truthfulness and confidence in -one another our lives are divine and miraculous, -and answer to our ideal. There are passages of -affection in our intercourse with mortal men and -women, such as no prophecy had taught us to expect, -which transcend our earthly life, and anticipate -heaven for us.” <i>From On the Concord River.</i></p> - -</div> - -<p><span class="pagenum"><a id="Page_177"></a>[177]</span></p> - -<div class="sidenote"><i>Walt Whitman</i></div> - -<div> -<img class="dropcap" src="images/dropcap-i.jpg" width="100" height="100" alt="" /> -</div> - -<p class="dropcap-pic">I conclude this collection with -a few quotations from Whitman, for -whom “the love of comrades” perhaps -stands as the most intimate part -of his message to the world—“Here the frailest -leaves of me and yet my strongest lasting.” Whitman, -by his great power, originality and initiative, -as well as by his deep insight and wide vision, is in -many ways the inaugurator of a new era to mankind; -and it is especially interesting to find that this -idea of comradeship, and of its establishment as a -<i>social institution</i>, plays so important a part with him. -We have seen that in the Greek age, and more or -less generally in the ancient and pagan world, comradeship -was an institution; we have seen that in -Christian and modern times, though existent, it was -socially denied and ignored, and indeed to a great -extent fell under a kind of ban; and now Whitman’s -attitude towards it suggests to us that it really is -destined to pass into its third stage, to arise again, -and become a recognised factor of modern life, and<span class="pagenum"><a id="Page_178"></a>[178]</span> -even in a more extended and perfect form than -at first.<a id="FNanchor_9" href="#Footnote_9" class="fnanchor">[9]</a></p> - -<div class="blockquote"> - -<p class="dropcap">“It is to the development, identification, and -general prevalence of that fervid comradeship -(the adhesive love, at least rivaling the amative -love hitherto possessing imaginative literature, if -not going beyond it), that I look for the counterbalance -and offset of our materialistic and vulgar -American Democracy, and for the spiritualisation -thereof. Many will say it is a dream, and will not -follow my inferences; but I confidently expect a -time when there will be seen, running like a half-hid -warp through all the myriad audible and visible -worldly interests of America, threads of manly -friendship, fond and loving, pure and sweet, strong -and lifelong, carried to degrees hitherto unknown—not -only giving tone to individual character, and -making it unprecedently emotional, muscular, heroic, -and refined, but having deepest relations to -general politics. I say Democracy infers such -loving comradeship, as its most inevitable twin or<span class="pagenum"><a id="Page_179"></a>[179]</span> -counterpart, without which it will be incomplete, -in vain, and incapable of perpetuating itself.” -<i>Democratic Vistas, note.</i></p> - -</div> - -<div class="sidenote"><i>“Leaves of Grass”</i></div> - -<p>The three following poems are taken from <i>Leaves -of Grass</i>:—</p> - -<div class="blockquote"> - -<div class="poetry-container"> -<div class="poetry"> - <div class="stanza"> - <div class="verse indent0 dropcap">“Recorders ages hence,</div> - <div class="verse indent0">Come, I will take you down underneath this impassive exterior, I will tell you what to say of me,</div> - <div class="verse indent0">Publish my name and hang up my picture as that of the tenderest lover,</div> - <div class="verse indent0">The friend the lover’s portrait, of whom his friend his lover was fondest,</div> - <div class="verse indent0">Who was not proud of his songs, but of the measureless ocean of love within him, and freely pour’d it forth,</div> - <div class="verse indent0">Who often walk’d lonesome walks thinking of his dear friends, his lovers,</div> - <div class="verse indent0">Who pensive away from one he lov’d often lay sleepless and dissatisfied at night,</div> - <div class="verse indent0">Who knew too well the sick, sick dread lest the one he lov’d might secretly be indifferent to him,</div> - <div class="verse indent0">Whose happiest days were far away through fields, in woods, on hills, he and another wandering hand in hand, they twain apart from other men,</div><span class="pagenum"><a id="Page_180"></a>[180]</span> - <div class="verse indent0">Who oft as he saunter’d the streets curv’d with his arm the shoulder of his friend, while the arm of his friend rested upon him also.”</div> - </div> - <div class="stanza"> - <div class="verse right"><i>Leaves of Grass</i>, 1891-2 edn., p. 102.</div> - </div> -</div> -</div> - -<div class="poetry-container"> -<div class="poetry"> - <div class="stanza"> - <div class="verse indent0 dropcap">“When I heard at the close of the day how my name had been receiv’d with plaudits in the capital, still it was not a happy night for me that follow’d,</div> - <div class="verse indent0">And else when I carous’d, or when my plans were accomplish’d, still I was not happy,</div> - <div class="verse indent0">But the day when I rose at dawn from the bed of perfect health, refresh’d, singing, inhaling the ripe breath of autumn,</div> - <div class="verse indent0">When I saw the full moon in the west grow pale and disappear in the morning light,</div> - <div class="verse indent0">When I wander’d alone over the beach, and undressing bathed, laughing with the cool waters, and saw the sun rise,</div> - <div class="verse indent0">And when I thought how my dear friend my lover was on his way coming, O then I was happy,</div> - <div class="verse indent0">O then each breath tasted sweeter, and all that day my food nourish’d me more, and the beautiful day pass’d well,</div> - <div class="verse indent0">And the next came with equal joy, and with the next at evening came my friend,</div><span class="pagenum"><a id="Page_181"></a>[181]</span> - <div class="verse indent0">And that night while all was still I heard the waters roll slowly continuously up the shores,</div> - <div class="verse indent0">I heard the hissing rustle of the liquid and sands as directed to me whispering to congratulate me,</div> - <div class="verse indent0">For the one I love most lay sleeping by me under the same cover in the cool night,</div> - <div class="verse indent0">In the stillness in the autumn moonbeams his face was inclined toward me,</div> - <div class="verse indent0">And his arm lay lightly around my breast—and that night I was happy.”</div> - </div> - <div class="stanza"> - <div class="verse right"><i>Ibid</i>, p. 103.</div> - </div> -</div> -</div> - -<div class="poetry-container"> -<div class="poetry"> - <div class="stanza"> - <div class="verse indent0 dropcap">“I hear it was charged against me that I sought to destroy institutions,</div> - <div class="verse indent0">But really I am neither for nor against institutions,</div> - <div class="verse indent0">(What indeed have I in common with them? or what with the destruction of them?)</div> - <div class="verse indent0">Only I will establish in the Mannahatta and in every city of these States inland and seaboard,</div> - <div class="verse indent0">And in the fields and woods, and above every keel little or large that dents the water,</div> - <div class="verse indent0">Without edifices or rules or trustees or any argument,</div> - <div class="verse indent0">The institution of the dear love of comrades.”</div> - </div> - <div class="stanza"> - <div class="verse right"><i>Ibid</i>, p. 107.</div> - </div> -</div> -</div> -</div> - -<p><span class="pagenum"><a id="Page_182"></a>[182]</span></p> - -<hr class="chap x-ebookmaker-drop" /> - -<div class="chapter"> - -<p><span class="pagenum"><a id="Page_183"></a>[183]</span></p> - -<h2 class="nobreak" id="Additions"><i>Additions</i><br /> -<span class="smaller">[1906]</span></h2> - -</div> - -<p><span class="pagenum"><a id="Page_184"></a>[184]</span></p> - -<hr class="chap x-ebookmaker-drop" /> - -<p><span class="pagenum"><a id="Page_185"></a>[185]</span></p> - -<h3 class="nobreak" id="Greek_Times"><i>Greek Times</i></h3> - -<div class="sidenote"><i>Aristotle</i></div> - -<div> -<img class="dropcap" src="images/dropcap-a.jpg" width="100" height="100" alt="" /> -</div> - -<p class="dropcap-pic">Aristotle (Ethics bk. viii.) says:</p> - -<div class="blockquote"> - -<p class="dropcap">“Friendship is a thing most -necessary to life, since without -friends no one would choose to -live, though possessed of all other -advantages.”... “Since then his own life is, -to a good man, a thing naturally sweet and ultimately -desirable, for a similar reason is the life of -his friend agreeable to him, and delightful merely -on its own account, and without reference to any -object beyond it; and to live without friends is -to be destitute of a good, unconditioned, absolute, -and in itself desirable; and therefore to be -deprived of one of the most solid and most -substantial of all enjoyments.”</p> - -<p>“Being asked ‘What is Friendship?’ Aristotle -replied ‘One soul in two bodies.’” <i>Diog. Laertius.</i></p> - -</div> - -<div class="sidenote"><i>Epaminondas and Pelopidas</i></div> - -<div> -<img class="dropcap" src="images/dropcap-e.jpg" width="100" height="100" alt="" /> -</div> - -<p class="dropcap-pic">Epaminondas and Pelopidas, the -Theban statesmen and generals, were -celebrated for their devotion to each -other. In a battle (<span class="allsmcap">B.C.</span> 385) against -the Arcadians, Epaminondas is said to have saved<span class="pagenum"><a id="Page_186"></a>[186]</span> -his friend’s life. Plutarch in his Life of Pelopidas -relates of them:—</p> - -<div class="blockquote"> - -<p class="dropcap">“Epaminondas and he were both born -with the same dispositions to all kinds of -virtues, but Pelopidas took more pleasure in the -exercises of the body, and Epaminondas in the -improvements of the mind; so that they spent -all their leisure time, the one in hunting, and -the palestra, the other in learned conversation, -and the study of philosophy. But of all the -famous actions for which they are so much celebrated, -the judicious part of mankind reckon -none so great and glorious as that strict friendship -which they inviolably preserved through the -whole course of their lives, in all the high posts -they held, both military and civil.... For -being both in that battle, near one another in the -infantry, and fighting against the Arcadians, that -wing of the Lacedæmonians in which they were, -gave way and was broken; which Pelopidas and -Epaminondas perceiving, they joined their shields, -and keeping close together, bravely repulsed all -that attacked them, till at last Pelopidas, after -receiving seven large wounds, fell upon a heap -of friends and enemies that lay dead together. -Epaminondas, though he believed him slain, advanced<span class="pagenum"><a id="Page_187"></a>[187]</span> -before him to defend his body and arms, -and for a long time maintained his ground against -great numbers of the Arcadians, being resolved -to die rather than desert his companion and leave -him in the enemy’s power; but being wounded -in his breast by a spear, and in his arm by a -sword, he was quite disabled and ready to fall, -when Agesipolis, king of the Spartans, came from -the other wing to his relief, and beyond all -expectation saved both their lives.”</p> - -</div> - -<div class="sidenote"><i>Polemon and Krates</i></div> - -<div> -<img class="dropcap" src="images/dropcap-p.jpg" width="100" height="100" alt="" /> -</div> - -<p class="dropcap-pic">Polemon and Krates were followers -of Plato in philosophy, and in their -time (about 300 <span class="allsmcap">B.C.</span>) leaders of the -Platonic School. They were, according -to Hesychius, devoted friends:</p> - -<div class="blockquote"> - -<p class="dropcap">“Krates and Polemon loved each other so -well that they not only were occupied in -life with the same work, but they almost drew -breath simultaneously; and in death they shared -the same grave. On account of which, Archesilaus, -who visited them in company with Theophrastus -(a pupil of Aristotle), spoke of them as -gods, or survivors from the Golden Age.”</p> - -<p class="right"><i>Hesychius</i> xl.</p> - -</div> - -<p><span class="pagenum"><a id="Page_188"></a>[188]</span></p> - -<div class="sidenote"><i>Alexander and Hephæstion</i></div> - -<div> -<img class="dropcap" src="images/dropcap-a.jpg" width="100" height="100" alt="" /> -</div> - -<p class="dropcap-pic">Alexander, the great World-Conqueror, -was born <span class="allsmcap">B.C.</span> 356, and -was King of Macedonia <span class="allsmcap">B.C.</span> 336-323. -His great favorite was Hephæstion, -who had been brought up and educated -with him.</p> - -<div class="blockquote"> - -<p class="dropcap">“When Hephæstion died at Ecbatana (in -324) Alexander placed his weapons upon -the funeral pyre, with gold and silver for the -dead man, and a robe—which last, among the -Persians is a symbol of great honour. He shore -off his own hair, as in Homeric grief, and behaved -like the Achilles of Homer. Indeed he -acted more violently and passionately than the -latter, for he caused the towers and strongholds of -Ecbatana to be demolished all round. As long as -he only dedicated his own hair, he was behaving, -I think, like a Greek; but when he laid hands -on the very walls, Alexander was already showing -his grief in foreign fashion. Even in his clothing -he departed from ordinary custom, and gave -himself up to his mood, his love, and his tears.”</p> - -<p class="right"><i>Aelian’s Varia Historia</i>, vii, 8.</p> - -</div> - -<p><span class="pagenum"><a id="Page_189"></a>[189]</span></p> - -<h3 class="nobreak"><i>Persian Poetry</i></h3> - -<div class="sidenote"><i>From Sadi’s Rose-Garden</i></div> - -<div> -<img class="dropcap" src="images/dropcap-v.jpg" width="100" height="100" alt="" /> -</div> - -<p class="dropcap-pic">Von Kupffer, in his Anthology, <i>Lieblingminne -und Freundes liebe in der Weltliteratur</i>, -gives the following three -poems from Sadi and Hafiz:—</p> - -<div class="blockquote"> - -<div class="poetry-container"> -<div class="poetry"> - <div class="stanza"> - <div class="verse indent0 dropcap">“A youth there was of golden heart and nature,</div> - <div class="verse indent0">Who loved a friend, his like in every feature;</div> - <div class="verse indent0">Once, as upon the ocean sailed the pair,</div> - <div class="verse indent0">They chanced into a whirlpool unaware.</div> - <div class="verse indent0">A fisherman made haste the first to save,</div> - <div class="verse indent0">Ere his young life should meet a watery grave;</div> - <div class="verse indent0">But crying from the raging surf, he said:</div> - <div class="verse indent0">‘Leave me, and seize my comrade’s hand instead.’</div> - <div class="verse indent0">E’en as he spoke the mortal swoon o’ertook him,</div> - <div class="verse indent0">With that last utterance life and sense forsook him.</div> - </div> - <div class="stanza"> - <div class="verse indent0">Learn not love’s temper from that shallow pate</div> - <div class="verse indent0">Who in the hour of fear forsakes his mate;</div> - <div class="verse indent0">True friends will ever act like him above</div> - <div class="verse indent0">(Trust one who is experienced in love);</div> - <div class="verse indent0">For Sadi knows full well the lover’s part,</div> - <div class="verse indent0">And Bagdad understands the Arab heart.</div> - <div class="verse indent0">More than all else thy loved one shalt thou prize,</div> - <div class="verse indent0">Else is the whole world hidden from thine eyes.”</div> - </div> -</div> -</div> - -</div> - -<p><span class="pagenum"><a id="Page_190"></a>[190]</span></p> - -<div class="sidenote"><i>From Sadi’s Pleasure Garden</i></div> - -<div class="blockquote"> - -<div class="poetry-container"> -<div class="poetry"> - <div class="stanza"> - <div class="verse indent0 dropcap">“Lov’st thou a being formed of dust like thee—</div> - <div class="verse indent0">Peace and contentment from thy heart shall flee;</div> - <div class="verse indent0">Waking, fair limbs and features shall torment thee;</div> - <div class="verse indent0">Sleeping, thy love in dreams shall hold and haunt thee.</div> - <div class="verse indent0">Under his feet thy head is bowed to earth;</div> - <div class="verse indent0">Compared with him the world’s a paltry crust;</div> - <div class="verse indent0">If to thy loved one gold is nothing worth,</div> - <div class="verse indent0">Why, then to thee is gold no more than dust.</div> - <div class="verse indent2">Hardly a word for others canst thou find,</div> - <div class="verse indent0">For no room’s left for others in thy mind.”</div> - </div> -</div> -</div> - -</div> - -<div class="sidenote"><i>Hafiz to his Friend</i></div> - -<div class="blockquote"> - -<div class="poetry-container"> -<div class="poetry"> - <div class="stanza"> - <div class="verse indent0 dropcap">“Dear Friend, since thou hast passed the whole</div> - <div class="verse indent0">Of one sweet night, till dawn, with me,</div> - <div class="verse indent0">I were scarce mortal, could I spend</div> - <div class="verse indent0">Another hour apart from thee.</div> - <div class="verse indent0">The fear of death, for all of time</div> - <div class="verse indent0">Hath left me since my soul partook</div> - <div class="verse indent0">The water of true Life, that wells</div> - <div class="verse indent0">In sweet abundance from thy brook.”</div> - </div> -</div> -</div> - -</div> - -<p><span class="pagenum"><a id="Page_191"></a>[191]</span></p> - -<h3 class="nobreak" id="Renaissance"><i>Renaissance</i></h3> - -<div class="sidenote"><i>Beaumont and Fletcher</i></div> - -<div> -<img class="dropcap" src="images/dropcap-b.jpg" width="100" height="100" alt="" /> -</div> - -<p class="dropcap-pic">Beaumont and Fletcher are two -names which time and immortal -friendship have sealed in one. Francis -Beaumont was son of a judge, -and John Fletcher, who was some -four or five years the elder of the two, son of a -bishop. The one went to Oxford, the other to -Cambridge. Both took to writing at an early age; -they probably met at the Mermaid Tavern, about -the year 1604, and a friendship sprang up between -them of the closest character. “The intimacy -which now commenced was one of singular warmth -even for that romantic age.” (Chambers’ Biog. -Dict.) For many years they lived in the same house -as bachelors, writing plays together, and sharing -everything in common. Then in 1613 Beaumont -married, but died in 1616. Fletcher lived on -unmarried, till 1625, when he died of the plague.</p> - -<p>J. St. L. Strachey, in his introduction to the -works of Beaumont and Fletcher in the Mermaid -Series, says:—</p> - -<p><span class="pagenum"><a id="Page_192"></a>[192]</span></p> - -<div class="blockquote"> - -<p class="dropcap">“In the whole range of English literature, search -it from Chaucer till to-day, there is no figure -more fascinating or more worthy of attention -than ‘the mysterious double personallity’ of Beaumont -and Fletcher. Whether we bow to the -sentiment of the first Editor, who, though he -knew the secret of the poets, yet since never -parted while they lived’ conceived it not equitable -to ‘separate their ashes,’ and so refuse to think -of them apart; whether we adopt the legendary -union of the comrade-poets who dwelt on the -Bank-side, who lived and worked together, their -thoughts no less in common than the cloak and -bed o’er which tradition has grown fond; whether -we think of them as two minds so married that -to divorce or disunite them were a sacrilegious -deed; or whether we yield to the subtler influences -of the critical fancy, and delight to -discover and explore each from its source, the -twin fountains of inspiration that feed the majestic -stream of song that flows through ‘The Lost -Aspatia’s’ tragedy, etc. ... whether we treat -the poets as a mystery to which love and sympathy -are the initiation, or as a problem for the -tests and reagents of critical analysis to solve, -the double name of Beaumont and Fletcher will<span class="pagenum"><a id="Page_193"></a>[193]</span> -ever strike the fancy and excite the imagination -as does no other name in the annals of English -song.”</p> - -</div> - -<p>George Varley, in his Introduction to the -works of B. and F. (London, E. Moxon, 1839) -says:—</p> - -<div class="blockquote"> - -<p class="dropcap">“The story of their common life, which scandalises -some biographers, contains much -that is agreeable to me, as offering a picture of -perfect union whose heartiness excuses its homeliness -... but when critics would explain away -the community of cloak and clothes by accident -or slander, methinks their fastidiousness exceeds -their good feeling.”</p> - -</div> - -<div class="sidenote"><i>Sweet Fletcher’s Brain</i></div> - -<p>Beaumont was a man of great personal beauty -and charm. Ben Jonson was much attracted to -him. Fletcher delighted to do him honour and -to put his name first on their title page; though -it is probable that Beaumont’s share in the plays -was the lesser one. See following verses by Sir -Aston Cokaine in the 1st Collection of their works, -published 1647:—</p> - -<p><span class="pagenum"><a id="Page_194"></a>[194]</span></p> - -<div class="blockquote"> - -<div class="poetry-container"> -<div class="poetry"> - <div class="stanza"> - <div class="verse indent0 dropcap">“In the large book of playes you late did print,</div> - <div class="verse indent0">In Beaumont and in Fletcher’s name, why in’t</div> - <div class="verse indent0">Did you not justice? Give to each his due?</div> - <div class="verse indent0">For Beaumont of those many writ in few,</div> - <div class="verse indent0">And Massinger in other few; the main</div> - <div class="verse indent0">Being sole issues of sweet Fletcher’s brain.</div> - <div class="verse indent0">But how came I, you ask, so much to know?</div> - <div class="verse indent0">Fletcher’s chief bosome-friend inform’d me so.”</div> - </div> -</div> -</div> - -</div> - -<div class="sidenote"><i>Fletcher’s lament for his Friend</i></div> - -<p>The following lines were written by Fletcher -on the death of Beaumont:—</p> - -<div class="blockquote"> - -<div class="poetry-container"> -<div class="poetry"> - <div class="stanza"> - <div class="verse indent0 dropcap">“Come, sorrow, come! bring all thy cries,</div> - <div class="verse indent0">All thy laments, and all thy weeping eyes!</div> - <div class="verse indent0">Burn out, you living monuments of woe!</div> - <div class="verse indent0">Sad, sullen griefs, now rise and overflow!</div> - <div class="verse indent8">Virtue is dead;</div> - <div class="verse indent8">Oh! cruel fate!</div> - <div class="verse indent8">All youth is fled;</div> - <div class="verse indent8">All our laments too late.</div> - <div class="verse indent0">Oh, noble youth, to thy ne’er dying name,</div> - <div class="verse indent0">Oh, happy youth, to thy still growing fame,</div> - <div class="verse indent0">To thy long peace in earth, this sacred knell</div> - <div class="verse indent0">Our last loves ring—farewell, farewell, farewell!</div> - <div class="verse indent0">Go, happy soul, to thy eternal birth!</div> - <div class="verse indent0">And press his body lightly, gentle Earth.”</div> - </div> -</div> -</div> - -</div> - -<p><span class="pagenum"><a id="Page_195"></a>[195]</span></p> - -<div class="sidenote"><i>An Epitaph</i></div> - -<p>And among the poems attributed to Francis -Beaumont is one generally supposed to be -addressed to Fletcher, and speaking of an alliance -hidden from the world—of which the last five -lines run:—</p> - -<div class="blockquote"> - -<div class="poetry-container"> -<div class="poetry"> - <div class="stanza"> - <div class="verse indent0 dropcap">“If when I die, physicians doubt</div> - <div class="verse indent0">What caused my death, and these to view</div> - <div class="verse indent0">Of all their judgments, which was true,</div> - <div class="verse indent0">Rip up my heart; O, then I fear</div> - <div class="verse indent0">The world will see thy picture there.”</div> - </div> -</div> -</div> - -</div> - -<p class="noindent">—though it is perhaps more probable that it was -addressed to Beaumont by Fletcher, and has accidentally -found place among the former’s writings.</p> - -<p>In the <i>Maids Tragedy</i> by B. and F., (Act I. -Scene i.) we have Melantius speaking about his -companion Amintor, a young nobleman:—</p> - -<div class="blockquote"> - -<div class="poetry-container"> -<div class="poetry"> - <div class="stanza"> - <div class="verse indent0 dropcap">“All joys upon him! for he is my friend.</div> - <div class="verse indent0">Wonder not that I call a man so young my friend:</div> - <div class="verse indent0">His worth is great; radiant he is, and temperate;</div> - <div class="verse indent0">And one that never thinks his life his own,</div> - <div class="verse indent0">If his friend need it.”</div> - </div> -</div> -</div> - -</div> - -<p><span class="pagenum"><a id="Page_196"></a>[196]</span></p> - -<div class="sidenote"><i>Vauvenargues on De Seytres</i></div> - -<div> -<img class="dropcap" src="images/dropcap-t.jpg" width="100" height="100" alt="" /> -</div> - -<p class="dropcap-pic">The devotion of Vauvenargues to -his friend De Seytres is immortalized -by the <i>éloge</i> he wrote on -the occasion of the latter’s death. -V., a youth of noble family, born -in S. France in 1715, entered military service -and the regiment of the King at an early age. -He seems to have been a gentle, wise character, -much beloved by his comrades. During the French -invasion of Bohemia, in 1741, when he was about -26, he met Hippolyte de Seytres, who belonged to -the same regiment, and who was only 18 years of -age. A warm friendship sprang up between the -two, but lasted for a brief time only. De Seytres -died during the privations of the terrible Siege of -Prague in 1742. Vauvenargues escaped, but with -the loss of his health, as well as of his friend. He -took to literature, and wrote some philosophic -works, and became correspondent and friend of -Voltaire, but died in 1747 at the early age of 32. -In his <i>éloge</i> he speaks of his friend as follows:—</p> - -<p><span class="pagenum"><a id="Page_197"></a>[197]</span></p> - -<div class="blockquote"> - -<p class="dropcap">“By nature full of grace, his movements natural, -his manners frank, his features noble and -grave, his expression sweet and penetrating; one -could not look upon him with indifference. -From the first his loveable exterior won all -hearts in his favour, and whoever was in the -position to know his character could not but -admire the beauty of his disposition. Never did -he despise or envy or hate anyone. He understood -all the passions and opinions, even the -most singular, that the world blames. They -did not surprise him; he penetrated their cause, -and found in his own reflexions the means of -explaining them.”</p> - -<p>“And so Hippolyte,” he continues, “I was -destined to be the survivor in our friendship—just -when I was hoping that it would mitigate -all the sufferings and ennui of my life even to -my latest breath. At the moment when my -heart, full of security, placed blind confidence in -thy strength and youth, and abandoned itself to -gladness—O Misery! in that moment a mighty -hand was extinguishing the sources of life in thy -blood. Death was creeping into thy heart, and -harbouring in thy bosom!... O pardon -me once more; for never canst thou have doubted<span class="pagenum"><a id="Page_198"></a>[198]</span> -the depth of my attachment. I loved thee before -I was able to know thee. I have never loved -but thee ... I was ignorant of thy very -name and life, but my heart adored thee, spoke -with thee, saw thee and sought thee in solitude. -Thou knewest me but for a moment; and when -we did become acquainted, already a thousand -times had I paid homage in secret to thy virtues.... -Shade worthy of heaven, whither hast -thou fled! Do my sighs reach thee? I tremble—O -abyss profound, O woe, O death, O grave! -Dark veil and viewless night, and mystery of -Eternity!”</p> - -</div> - -<p>(It is said that Vauvenargues thought more of -this memorial inscription to his friend than of any -other of his works, and constantly worked at and -perfected it.)</p> - -<div class="sidenote"><i>From Schiller’s Don Karlos</i></div> - -<div> -<img class="dropcap" src="images/dropcap-s.jpg" width="100" height="100" alt="" /> -</div> - -<p class="dropcap-pic">Schiller, the great German poet, -had an enthusiastic appreciation of -friendship-love, as can be seen from -his poems “Freundschaft” and “Die -Burgschaft,” and others of his writings. -His tragedy Don Karlos turns upon the<span class="pagenum"><a id="Page_199"></a>[199]</span> -death of one friend for the sake of another. The -young Infanta of Spain, Don Karlos, alienated by -the severities of his father, Phillip II., enters into -plots and intrigues, from the consequences of -which he is only saved by his devoted companion, -the Marquis of Posa, who, by making himself out -the guilty party, dies in the Prince’s stead. Early -in the play (Act I., Scene ii.) the attachment -between the two is outlined:—</p> - -<div class="sidenote"><i>Karlos and Roderick</i></div> - -<div class="blockquote"> - -<div class="poetry-container"> -<div class="poetry"> - <div class="stanza"> - <div class="speaker"><i>Karlos.</i> <span class="spacer">Oh, if indeed ’tis true—</span></div> - <div class="verse indent0">What my heart says—that out of millions, thou</div> - <div class="verse indent0">Hast been decreed at last to understand me;</div> - <div class="verse indent0">If it be true that Nature all-creative</div> - <div class="verse indent0">In moulding Karlos copied Roderick,</div> - <div class="verse indent0">And strung the tender chords of our two souls</div> - <div class="verse indent0">Harmonious in the morning of our lives;</div> - <div class="verse indent0">If even a tear that eases thus my sorrow</div> - <div class="verse indent0">Is dearer to thee than my father’s favour—</div> - </div> - <div class="stanza"> - <div class="speaker"><i>Marquis of Posa.</i> Oh, dearer than the world!</div> - </div> - <div class="stanza"> - <div class="speaker"><i>Karlos.</i> <span class="spacer">So low, so low</span></div> - <div class="verse indent0">Have I now fallen, have become so needy,</div> - <div class="verse indent0">That of our early childish years together</div><span class="pagenum"><a id="Page_200"></a>[200]</span> - <div class="verse indent0">I must remind thee—must indeed entreat</div> - <div class="verse indent0">Thy payment of those long-forgotten debts</div> - <div class="verse indent0">Which thou, while yet in sailor garb, contractedst;</div> - <div class="verse indent0">When thou and I, two boys of venturous habit,</div> - <div class="verse indent0">Grew up, and side by side, in brotherhood.</div> - <div class="verse indent0">No grief oppressed me then—save that thy spirit</div> - <div class="verse indent0">Seemed so eclipsing mine—until at length</div> - <div class="verse indent0">I boldly dared to <i>love</i> thee without limit,</div> - <div class="verse indent0">Since to be <i>like</i> thee was beyond my dreams.</div> - <div class="verse indent0">Then I began, with myriad tenderness</div> - <div class="verse indent0">And brother-love most loyal, to torment thee;</div> - <div class="verse indent0">And thou, proud heart, returned it all so coldly.</div> - <div class="verse indent0">Oft would I stand there—and thou saw’st it not!</div> - <div class="verse indent0">And hot and heavy tear-drops from my eyes</div> - <div class="verse indent0">Hung, when perchance, thou, Roderick, hastening past me,</div> - <div class="verse indent0">Would’st throw thy arms about some lesser playmate.</div> - <div class="verse indent0">“Why only these?” I cried, and wept aloud</div> - <div class="verse indent0">“Am I not also worthy of thy heart?”</div> - <div class="verse indent0">But thou—</div><span class="pagenum"><a id="Page_201"></a>[201]</span> - <div class="verse indent0">So cold and serious before me kneeling,</div> - <div class="verse indent0">“Homage” thou said’st, “to the King’s son is due.”</div> - </div> - <div class="stanza"> - <div class="speaker"><i>Marquis</i>. A truce, O Prince, to all these tales of childhood,</div> - <div class="verse indent0">They make my cheeks red even now with shame!</div> - </div> - <div class="stanza"> - <div class="speaker"><i>Karlos</i>. And this from thee indeed I did not merit.</div> - <div class="verse indent0">Contemn thou could’st, and even rend my heart,</div> - <div class="verse indent0">But ne’er estrange. Three times thou did’st repulse</div> - <div class="verse indent0">The young Prince from thee; thrice again he came</div> - <div class="verse indent0">As suppliant to thee—to entreat thy love,</div> - <div class="verse indent0">And urgently to press his love upon thee.</div> - <div class="verse indent0">But that which Karlos could not, chance effected.</div> - </div> -</div> -</div> - -</div> - -<p>(The story is then related of how as a boy he -took on himself the blame for a misdemeanour of -Roderick’s, and was severely punished by his -royal father)—</p> - -<p><span class="pagenum"><a id="Page_202"></a>[202]</span></p> - -<div class="blockquote"> - -<div class="poetry-container"> -<div class="poetry"> - <div class="stanza"> - <div class="verse indent0">Under the pitiless strokes my blood flowed red;</div> - <div class="verse indent0">I looked on thee and wept not. But the King</div> - <div class="verse indent0">Was angered by my boyish heroism,</div> - <div class="verse indent0">And for twelve terrible hours emprisoned me</div> - <div class="verse indent0">In a dark dungeon, to repent thereof.</div> - <div class="verse indent0">So proud and fierce was my determination</div> - <div class="verse indent0">By Roderick to be beloved. Thou cam’st,</div> - <div class="verse indent0">And loudly weeping at my feet did’st fall,</div> - <div class="verse indent0">“Yes, yes,” did’st cry, “my pride is overcome,</div> - <div class="verse indent0">One day, when thou art king, I will repay thee.”</div> - </div> - <div class="stanza"> - <div class="speaker"><i>Marquis</i> (<i>giving his hand</i>.)</div> - <div class="verse indent0">I will so, Karl. My boyish affidavit</div> - <div class="verse indent0">As man I now renew; I will repay;</div> - <div class="verse indent0">My hour will also strike, perchance.</div> - </div> -</div> -</div> - -</div> - -<div class="sidenote"><i>The devotion of Roderick</i></div> - -<p>(The hour comes, when Roderick takes on -himself the blame for an intrigue of Don Karlos -with the Queen and William of Orange. He -writes a letter to the latter, and allows it purposely -to fall into the King’s hands. He is assassinated -by order of the King; and the following speech -over his body (Act V., Scene iv.) is made to the<span class="pagenum"><a id="Page_203"></a>[203]</span> -King by Don Karlos, who thenceforth abjures all -love except for the memory of his friend.)</p> - -<div class="blockquote"> - -<div class="poetry-container"> -<div class="poetry"> - <div class="stanza"> - <div class="speaker"><i>Karlos</i> (to the King.)</div> - <div class="verse indent0">The dead man was my friend. And would you know</div> - <div class="verse indent0">Wherefore he died? He perished for my sake.</div> - <div class="verse indent0">Yes, Sire, for we were brothers! brothers by</div> - <div class="verse indent0">A nobler chain than Nature ever forges.</div> - <div class="verse indent0">Love was his glorious life-career. And love</div> - <div class="verse indent0">For me, his great, his glorious death. Mine was he.</div> - <div class="verse indent0">What time his lowly bearing puffed you up,</div> - <div class="verse indent0">What time his gay persuasive eloquence</div> - <div class="verse indent0">Made easy sport of your proud giant-spirit.</div> - <div class="verse indent0">You thought to dominate him quite—and were</div> - <div class="verse indent0">The obedient creature of his deeper plans.</div> - <div class="verse indent0">That I am prisoner, is the schemed result</div> - <div class="verse indent0">Of his great friendship. To achieve my safety</div> - <div class="verse indent0">He wrote that letter to the Prince of Orange—</div> - <div class="verse indent0">O God! the first, last falsehood of his life.</div> - <div class="verse indent0">To rescue me he went to meet the Fate</div> - <div class="verse indent0">Which he has suffered. With your gracious favours</div><span class="pagenum"><a id="Page_204"></a>[204]</span> - <div class="verse indent0">You loaded him. He died for me. On him</div> - <div class="verse indent0">You pressed the favours of your heart and friendship.</div> - <div class="verse indent0">Your sceptre was the plaything of his hands;</div> - <div class="verse indent0">He threw it from him, and for me he died.</div> - </div> -</div> -</div> - -</div> - -<div class="sidenote"><i>Fritz of Prussia and Von Katte</i></div> - -<div> -<img class="dropcap" src="images/dropcap-t.jpg" width="100" height="100" alt="" /> -</div> - -<p class="dropcap-pic">There is little, I believe, in the -historical facts relating to Don -Karlos to justify this tale of friendship; -but there seems great probability -that the incidents were transferred by Schiller -from the history of Frederick the Great, of Prussia, -when a youth at his father’s court. The devotion -that existed between the young Frederick and -Lieut. Von Katte, the anger and severities of the -royal parent, the supposed conspiracy, the emprisonment -of Frederick, and the execution of -Von Katte, are all reproduced in Schiller’s play.</p> - -<div class="sidenote"><i>Death of Von Katte</i></div> - -<p>Von Katte was a young man of good family -and strange but charming personality, who, as soon -as he came to Court, being three or four years -older than Frederick, exercised a strong attraction<span class="pagenum"><a id="Page_205"></a>[205]</span> -upon the latter. The two were always together, -and finally, enraged by the harshness of the royal -father, they plotted flight to England. They were -arrested, and Katte, accused of treason to the -throne, was condemned to death. That this sentence -was pronounced, not so much for political -reasons, as in order to do despite to the affection -between him and the Crown Prince, is strongly -suggested by the circumstances. Von Katte was -sent from a distance in order to be executed at -Cüstrin, in the fortress where the Prince was confined, -and with instructions that the latter should -witness his execution. Carlyle, in his life of -Frederick II., says:—</p> - -<div class="blockquote"> - -<p class="dropcap">“Katte wore, by order, a brown dress exactly -like the Prince’s; the Prince is already -brought down into a lower room to see Katte as -he passes, (to see Katte die has been the royal -order, but they smuggled that into abeyance) and -Katte knows he shall see him.” [Besserer, the -chaplain of the Garrison, quoted by Carlyle, -describing the scene as they approached the Castle, -says:—‘Here, after long wistful looking about,<span class="pagenum"><a id="Page_206"></a>[206]</span> -he did get sight of his beloved Jonathan at a -window in the Castle, from whom, he, with -politest and most tender expression, speaking in -French, took leave, with no little emotion of -sorrow.] “<i>Pardonnez moi, mon cher Katte</i>” cried -Friedrich. “<i>La mort est douce pour un si aimable -Prince</i>,” said Katte, and fared on; round some -angle of the Fortress it appears; not in sight of -Friedrich, who sank in a faint, and had seen his -last glimpse of Katte in this world.’</p> - -<p class="right"><i>Life of Frederick II.</i>, vol. 2, p. 489.</p> - -</div> - -<div class="sidenote"><i>Frederick the Great</i></div> - -<p>Frederick’s grief and despair were extreme for -a time. Then his royal father found him a wife, -in the Princess Elizabeth of Brunswick, whom he -obediently married, but in whom he showed little -interest—their meetings growing rarer and rarer -till at last they became merely formal. Later, -and after his accession, he spent most of his leisure -time when away from the cares of war and political -re-organisation, at his retreat at Sans-Souci, afar -from feminine society (a fact which provoked -Voltaire’s sarcasms), and in the society of his -philosophic and military friends, to many of whom<span class="pagenum"><a id="Page_207"></a>[207]</span> -he was much attached. Von Kupffer has unearthed -from his poems printed at Sans-Souci in 1750 the -following, addressed to Count Von Kaiserlinck, -a favorite companion, on whom he bestowed the -by-name of Cesarion:—</p> - -<div class="blockquote"> - -<div class="poetry-container"> -<div class="poetry"> - <div class="stanza"> - <div class="verse indent0 dropcap">“Cesarion, let us keep unspoiled</div> - <div class="verse indent0">Our faith, and be true friends,</div> - <div class="verse indent0">And pair our lives like noble Greeks,</div> - <div class="verse indent4">And to like noble ends!</div> - <div class="verse indent0">That friend from friend may never hide</div> - <div class="verse indent0">A fault through weakness or thro’ pride,</div> - <div class="verse indent4">Or sentiment that cloys.</div> - <div class="verse indent0">Thus gold in fire the brighter glows,</div> - <div class="verse indent0">And far more rare and precious grows,</div> - <div class="verse indent4">Refined from all alloys.”</div> - </div> -</div> -</div> - -</div> - -<div class="sidenote"><i>Frederick to Cesarion</i></div> - -<p>There is also in the same collection a long and -beautiful ode “To the shades of Cesarion,” of -which the following are a few lines:—</p> - -<div class="blockquote"> - -<div class="poetry-container"> -<div class="poetry"> - <div class="stanza"> - <div class="verse indent0 dropcap">“O God! how hard the word of Fate!</div> - <div class="verse indent0">Cesarion dead! His happy days</div> - <div class="verse indent0">Death to the grave has consecrate.</div> - <div class="verse indent4">His charm I mourn and gentle grace.</div> - <div class="verse indent0">He’s dead—my tender, faithful mate!</div><span class="pagenum"><a id="Page_208"></a>[208]</span> - <div class="verse indent0">A thousand daggers pierce my heart;</div> - <div class="verse indent0">It trembles, torn with grief and pain.</div> - <div class="verse indent4">He’s gone! the dawn comes not again!</div> - <div class="verse indent0">Thy grave’s the goal of my heart’s strife;</div> - <div class="verse indent4">Holy shall thy remembrance be;</div> - <div class="verse indent0">To thee I poured out love in life;</div> - <div class="verse indent4">And love in death I vow to thee.”</div> - </div> -</div> -</div> - -</div> - -<div class="sidenote"><i>Herder on Greek Friendship</i></div> - -<div> -<img class="dropcap" src="images/dropcap-j.jpg" width="100" height="100" alt="" /> -</div> - -<p class="dropcap-pic">Johann Gottfried von Herder -(1744-1803) as theologian, philosopher, -friend of Goethe, Court -preacher at Weimar, and author of -<i>Ideas on the Philosophy of History</i> has -had a great and enduring reputation. The following -extract is from the just-mentioned book:—</p> - -<div class="blockquote"> - -<p class="dropcap">“Never has a branch born finer fruit than -that little branch of Olive, Ivy, and Pine, -which was the victor’s crown among the Greeks. -It gave to the young men good looks, good -health, and good spirits; it made their limbs -nimble, graceful and well-formed; in their souls -it lighted the first sparks of the desire for good -name, the love of fame even, and stamped on -them the inviolable temper of men who live for -their city and their country. Finally, what was<span class="pagenum"><a id="Page_209"></a>[209]</span> -most precious, it laid the foundation in their -characters of that predilection for male society -and friendship which so markedly distinguishes -the Greeks. In Greece, woman was not the one -prize of life for which the young man fought and -strove; the loveliest Helen could only mould the -spirit of one Paris, even though her beauty might -be the coveted object of all manly valour. The -feminine sex, despite the splendid examples of -every virtue that it exhibited in Greece, as elsewhere, -remained there only a secondary object of -the manly life. The thoughts of aspiring youths -reached towards something higher. The bond -of friendship which they knitted among themselves -or with grown men, compelled them into -a school which Aspasia herself could hardly have -introduced them to; so that in many of the -states of Greece manly love became surrounded -and accompanied by those intelligent and educational -influences, that permanence of character -and devotion, whose sentiment and meaning we -read of in Plato almost as if in a romance from -some far planet.”</p> - -</div> - -<p><span class="pagenum"><a id="Page_210"></a>[210]</span></p> - -<div class="sidenote"><i>Von Kupffer on Ethics and Politics</i></div> - -<div> -<img class="dropcap" src="images/dropcap-e.jpg" width="100" height="100" alt="" /> -</div> - -<p class="dropcap-pic">Elisar von Kupffer, in the introduction -to his Anthology, from which I have -already quoted a few extracts, speaks -at some length on the great ethical -and political significance of a loving comradeship. -He says:—</p> - -<div class="blockquote"> - -<p class="dropcap">“In open linkage and attachment to each other -ought youth to rejoice in youth. In attachment -to another, one loses the habit of thinking -only of self. In the love and tender care and -instruction that the youth receives from his lover -he learns from boyhood up to recognise the good -of self-sacrifice and devotion; and in the love -which he shows, whether in the smaller or the -greater offerings of an intimate friendship, he -accustoms himself to self-sacrifice for another. -In this way the young man is early nurtured into -a member of the Community—to a useful member -and not one who has self and only self in mind. -And how much closer thus does unit grow to -unit, till indeed the whole comes to feel itself -a whole!...</p> - -<p>“The close relationship between two men has -this further result—that folk instinctively and<span class="pagenum"><a id="Page_211"></a>[211]</span> -not without reason judge of one from the other; -so that should the one be worthy and honorable, -he naturally will be anxious that the other should -not bring a slur upon him. Thus there arises -a bond of moral responsibility with regard to -character. And what can be of more advantage -to the community than that the individual members -should feel responsible for each other? -Surely it is just that which constitutes national -sentiment, and the strength of a people, namely, -that it should form a complete whole in itself, -where each unit feels locked and linked with the -others. Such unions may be of the greatest -social value, as in the case of the family. And -it is especially in the hour of danger that the -effect of this unity of feeling shows itself; for -where one man stands or falls with another, -where glad self-sacrifice, learnt in boyhood, becomes -so to speak, a warm-hearted instinct, there -is developed a power of incalculable import, a -power that folly alone can hold cheap. Indeed, -the unconquerable force of these unions has -already been practically shown, as in the Sacred -Band of the Thebans who fought to its bitter -end the battle of Leuctra; and, psychologically -speaking, the explanation is most natural; for<span class="pagenum"><a id="Page_212"></a>[212]</span> -where one person feels himself united, body and -soul to another, is it not natural that he should -put forth all his powers in order to help the other, -in order to manifest his love for him in every -way? If any one cannot or will not perceive this -we may indeed well doubt either the intelligence -of his head or the morality of his heart.”</p> - -</div> - -<div class="sidenote"><i>Friedrich Rückert to his Friend</i></div> - -<div> -<img class="dropcap" src="images/dropcap-f.jpg" width="100" height="100" alt="" /> -</div> - -<p class="dropcap-pic">Friedrich Rückert (1788-1866), -Professor of Oriental Literature in -Berlin, wrote verses in memory of -his friend Joseph Kopp:—</p> - -<div class="blockquote"> - -<div class="poetry-container"> -<div class="poetry"> - <div class="stanza"> - <div class="verse indent0 dropcap">“How shall I know myself without thee,</div> - <div class="verse indent0">Who knew myself as part of thee?</div> - <div class="verse indent0">I only know one half is vanished,</div> - <div class="verse indent0">And half alone is left, of me.</div> - <div class="verse indent0">Never again my proper mind</div> - <div class="verse indent0">I’ll know; for thee I’ll never find.</div> - </div> - <div class="stanza"> - <div class="verse indent0">Never again, out there in space,</div> - <div class="verse indent0">I’ll find thee; but here, deep within.</div> - <div class="verse indent0">I see, tho’ not in dreams, thy face;</div> - <div class="verse indent0">My waking eyes thy presence win,</div> - <div class="verse indent0">And all my thought and poesy</div> - <div class="verse indent0">Are but my offering to thee.</div> - </div> - <div class="stanza"> - <div class="verse indent0">...</div><span class="pagenum"><a id="Page_213"></a>[213]</span> - </div> - <div class="stanza"> - <div class="verse indent0">My Jonathan, now hast thou fled,</div> - <div class="verse indent0">And I to weep thy loss remain;</div> - <div class="verse indent0">If David’s harp might grace my hands</div> - <div class="verse indent0">O might it help to ease my pain!</div> - <div class="verse indent0">My friend, my Joseph, true of faith,</div> - <div class="verse indent0">In life so loved—so loved in death.”</div> - </div> -</div> -</div> - -</div> - -<div class="sidenote"><i>Rough Weather Friends</i></div> - -<p>And the following are by Joseph Kitir, an -Austrian poet:—</p> - -<div class="blockquote"> - -<div class="poetry-container"> -<div class="poetry"> - <div class="stanza"> - <div class="verse indent0 dropcap">“Not where breathing roses bless</div> - <div class="verse indent0">The night, or summer airs caress;</div> - <div class="verse indent0">Not in Nature’s sacred grove;</div> - <div class="verse indent0">No, but at a tap-room table,</div> - <div class="verse indent0">Sitting in the window-gable</div> - <div class="verse indent0">Did we plight our troth of love.</div> - </div> - <div class="stanza"> - <div class="verse indent0">No fair lime tree’s roofing shade</div> - <div class="verse indent0">By the spring wind gently swayed</div> - <div class="verse indent0">Formed for us a bower of bliss;</div> - <div class="verse indent0">No, stormbound, but love-intent,</div> - <div class="verse indent0">There against the damp wall bent</div> - <div class="verse indent0">We two bartered kiss for kiss.</div> - </div> - <div class="stanza"> - <div class="verse indent0">Therefore shalt thou, Love so rare</div> - <div class="verse indent0">(Child of storms and wintry air),</div> - <div class="verse indent0">Not like Spring’s sweet fragrance fade.</div> - <div class="verse indent0">Even in sorrow thou shalt flourish,</div> - <div class="verse indent0">Frost shall not make thee afraid,</div> - <div class="verse indent0">And in storms thou shalt not perish.”</div> - </div> -</div> -</div> - -</div> - -<p><span class="pagenum"><a id="Page_214"></a>[214]</span></p> - -<div class="sidenote"><i>Ludwig II. to Richard Wagner</i></div> - -<div> -<img class="dropcap" src="images/dropcap-o.jpg" width="100" height="100" alt="" /> -</div> - -<p class="dropcap-pic">On <a href="#Page_154">p. 154, 155 above</a> are given some -letters of Richard Wagner relative -to Ludwig II.’s deep attachment -to him. Below are some of the -actual letters of Ludwig to Wagner. (See Prof. -C. Beyer’s book, <i>Ludwig II., König von Bayern</i>.)</p> - -<div class="blockquote"> - -<p class="dropcap">“Dear Friend, O I see clearly that your sufferings -are deep-rooted! You tell me, -beloved friend, that you have looked deep into -the hearts of men, and seen there the villainy -and corruption that dwells within. Yes, I believe -you, and I can well understand that moments -come to you of disgust with the human race; -yet always will we remember (will we not, -beloved?) that there are yet many noble and -good people, for whom it is a real pleasure to -live and work. And yet you say you are no -use for this world!—I pray you, do not despair, -your true friend conjures you; have Courage: -‘Love helps us to bear and suffer all things, love -brings at last the victor’s crown!’ Love recognises, -even in the most corrupt, the germ of -good; she alone overcomes all!—Live on, -darling of my soul. I recall your own words to -you. To learn to forget is a noble work!—Let<span class="pagenum"><a id="Page_215"></a>[215]</span> -us be careful to hide the faults of others; it was -for all men indeed that the Saviour died and -suffered. And now, what a pity that ‘Tristan’ -can not be presented to-day; will it perhaps -to-morrow? Is there any chance?</p> - -<p class="center">Unto death your faithful friend,</p> - -<p class="right"><span class="smcap">Ludwig</span>.”</p> - -<p><i>15th May, 1865.</i></p> - -</div> - -<div class="blockquote"> - -<p class="noindent">“<i>Purschling</i>, <i>4th Aug., 1865</i>.</p> - -<p class="dropcap">“My one, my much-loved Friend,—You express -to me your sorrow that, as it seems -to you, each one of our last meetings has only -brought pain and anxiety to me.—Must I then -remind my loved one of Brynhilda’s words?—Not -only in gladness and enjoyment, but in suffering -also Love makes man blest.... -When does my friend think of coming to the -‘Hill-Top,’ to the woodland’s aromatic breezes?—Should -a stay in that particular spot not altogether -suit, why, I beg my dear one to choose -any of my other mountain-cabins for his residence.—What -is mine is his! Perhaps we may meet -on the way between the Wood and the World, -as my friend expressed it!... To thee I am -wholly devoted; for thee, for thee only to live!</p> - -<p class="center">Unto death your own, your faithful</p> - -<p class="right"><span class="smcap">Ludwig</span>.”</p> - -</div> - -<p><span class="pagenum"><a id="Page_216"></a>[216]</span></p> - -<div class="blockquote"> - -<p class="noindent">“<i>Hohenschwangau</i>, <i>2nd Nov., 1865</i>.</p> - -<p class="dropcap">“My one Friend, my ardently beloved! This -afternoon, at 3.30, I returned from a -glorious tour in Switzerland! How this land -delighted me!—There I found your dear letter; -deepest warmest thanks for the same. With new -and burning enthusiasm has it filled me; I see -that the beloved marches boldly and confidently -forward, towards our great and eternal goal.</p> - -<p>“All hindrances I will victoriously like a hero -overcome. I am entirely at thy disposal; let -me now dutifully prove it.—Yes, we must meet -and speak together. I will banish all evil clouds; -Love has strength for all. You are the star that -shines upon my life, and the sight of you ever -wonderfully strengthens me.—Ardently I long -for you, O my presiding Saint, to whom I pray! -I should be immensely pleased to see my friend -here in about a week; oh, we have plenty to say! -If only I could quite banish from me the curse of -which you speak, and send it back to the deeps -of night from whence it sprang!—How I love, -how I love you, my one, my highest good!...</p> - -<p>“My enthusiasm and love for you are boundless. -Once more I swear you faith till death!</p> - -<p class="center">Ever, ever your devoted</p> - -<p class="right"><span class="smcap">Ludwig</span>.”</p> - -</div> - -<p><span class="pagenum"><a id="Page_217"></a>[217]</span></p> - -<div class="sidenote"><i>Byron’s Calmar and Orla</i></div> - -<div> -<img class="dropcap" src="images/dropcap-b.jpg" width="100" height="100" alt="" /> -</div> - -<p class="dropcap-pic">Byron’s “Death of Calmar and Orla: -an Imitation of Ossian,” is, like his -“Nisus and Euryalus” (see above, -p. 163), a story of two hero-friends -who, refusing to be separated, die -together in battle:—</p> - -<div class="blockquote"> - -<p class="dropcap">“In Morven dwelt the chief; a beam of war to -Fingal. His steps in the field were marked -in blood. Lochlin’s sons had fled before his -angry spear; but mild was the eye of Calmar; -soft was the flow of his yellow locks: they -streamed like the meteor of the night. No maid -was the sigh of his soul: his thoughts were -given to friendship—to dark-haired Orla, destroyer -of heroes! Equal were their swords in -battle; but fierce was the pride of Orla—gentle -alone to Calmar. Together they dwelt in the -cave of Oithona.” [Orla is sent by the King on -a mission of danger amid the hosts of the enemy. -Calmar insists on accompanying him, in spite of -all entreaties to the contrary. They are discovered. -A fight ensues, and they are slain.] “Morn -glimmers on the hills: no living foe is seen; -but the sleepers are many; grim they lie on -Erin. The breeze of ocean lifts their locks;<span class="pagenum"><a id="Page_218"></a>[218]</span> -yet they do not awake. The hawks scream -above their prey.</p> - -<p>“Whose yellow locks wave o’er the breast of a -chief? Bright as the gold of the stranger they -mingle with the dark hair of his friend. ’Tis -Calmar: he lies on the bosom of Orla. Theirs -is one stream of blood. Fierce is the look of -gloomy Orla. He breathes not, but his eye is -still aflame. It glares in death unclosed. His -hand is grasped in Calmar’s; but Calmar lives! -He lives, though low. ‘Rise,’ said the King, -‘Rise, son of Mora: ’tis mine to heal the -wounds of heroes. Calmar may yet bound on -the hills of Morven.’</p> - -<p>“‘Never more shall Calmar chase the deer of -Morven with Orla,’ said the hero. ‘What were -the chase to me alone? Who should share -the spoils of battle with Calmar? Orla is at rest. -Rough was thy soul, Orla! Yet soft to me as -the dew of morn. It glared on others in lightning: -to me a silver beam of night. Bear my -sword to blue-eyed Mora; let it hang in my -empty hall. It is not pure from blood: but it -could not save Orla. Lay me with my friend. -Raise the song when I am dead.’” [So they are -laid by the stream of Lubar, and four gray stones -mark the dwelling of Orla and Calmar.]</p> - -</div> - -<p><span class="pagenum"><a id="Page_219"></a>[219]</span></p> - -<div class="sidenote"><i>Hæckel’s Visit to Ceylon</i></div> - -<div> -<img class="dropcap" src="images/dropcap-e.jpg" width="100" height="100" alt="" /> -</div> - -<p class="dropcap-pic">Ernst Hæckel, in his “Visit to Ceylon” -describes the devotion entertained for -him by his Rodiya serving-boy at Belligam, -near Galle. The keeper of the -rest-house at Belligam was an old and philosophically-minded -man, whom Hæckel, from his likeness -to a well known head, could not help calling -by the name of Socrates. And he continues:—</p> - -<div class="sidenote"><i>His Rodiya Boy</i></div> - -<div class="blockquote"> - -<p class="dropcap">“It really seemed as though I should be pursued -by the familiar aspects of classical -antiquity from the first moment of my arrival at -my idyllic home. For, as Socrates led me up -the steps of the open central hall of the rest-house, -I saw before me, with uplifted arms in an -attitude of prayer, a beautiful naked brown -figure, which could be nothing else than the -famous statue of the ‘Youth adoring.’ How -surprised I was when the graceful bronze statue -suddenly came to life, and dropping his arms -fell on his knees, and, after raising his black eyes -imploringly to mine, bowed his handsome face so -low at my feet that his long black hair fell on the -floor! Socrates informed me that this boy was a -Pariah, a member of the lowest caste, the Rodiyas,<span class="pagenum"><a id="Page_220"></a>[220]</span> -who had lost his parents at an early age, so he -had taken pity on him. He was told off to my -exclusive service, had nothing to do the livelong -day but obey my wishes, and was a good boy, -sure to do his duty punctually. In answer to -the question what I was to call my new body-servant, -the old man informed me that his name -was Gamameda. Of course I immediately thought -of Ganymede, for the favorite of Jove himself -could not have been more finely made, or have -had limbs more beautifully proportioned and -moulded. As Gamameda also displayed a peculiar -talent as butler, and never allowed anyone else to -open me a cocoa-nut or offer me a glass of palm -wine, it was no more than right that I should -dub him Ganymede.</p> - -<p>“Among the many beautiful figures which move -in the foreground of my memories of the paradise -of Ceylon, Ganymede remains one of my -dearest favorites. Not only did he fulfil his -duties with the greatest attention and conscientiousness, -but he developed a personal attachment -and devotion to me which touched me deeply. -The poor boy, as a miserable outcast of the -Rodiya caste, had been from his birth the object -of the deepest contempt of his fellow-men, and<span class="pagenum"><a id="Page_221"></a>[221]</span> -subjected to every sort of brutality and ill-treatment. -With the single exception of old Socrates, -who was not too gentle with him either, no one -perhaps had ever cared for him in any way. He -was evidently as much surprised as delighted to -find me willing to be kind to him from the first.... -I owe many beautiful and valuable contributions -to my museum to Ganymede’s unfailing -zeal and dexterity. With the keen eye, the neat -hand, and the supple agility of the Cinghalese -youth, he could catch a fluttering moth or a -gliding fish with equal promptitude; and his -nimbleness was really amazing, when, out hunting, -he climbed the tall trees like a cat, or scrambled -through the densest jungle to recover the prize -I had killed.” <i>My Visit to Ceylon</i>, <i>by Ernst -Hæckel</i>, p. 200. (Kegan Paul, Trench & Co., -1883).</p> - -</div> - -<p>Hæckel stayed some weeks in and around -Belligam; and continues, (p. 272):—</p> - -<div class="blockquote"> - -<p class="dropcap">“On my return to Belligam I had to face one -of the hardest duties of my whole stay in -Ceylon: to tear myself away from this lovely -spot of earth, where I had spent six of the -happiest and most interesting weeks in my life.... -But hardest of all was the parting from<span class="pagenum"><a id="Page_222"></a>[222]</span> -my faithful Ganymede; the poor lad wept -bitterly, and implored me to take him with me -to Europe. In vain had I assured him that it -was impossible, and told him of our chill climate -and dull skies. He clung to my knees and -declared that he would follow me unhesitatingly -wherever I would take him. I was at last almost -obliged to use force to free myself from his -embrace. I got into the carriage which was -waiting, and as I waved a last farewell to my -good brown friends, I almost felt as if I had been -expelled from Paradise.”</p> - -</div> - -<div class="sidenote"><i>Edward Fitzgerald’s friendships</i></div> - -<div> -<img class="dropcap" src="images/dropcap-e.jpg" width="100" height="100" alt="" /> -</div> - -<p class="dropcap-pic">Edward Fitzgerald, the interpreter and -translator of <i>Omar Khayyam</i>, was a man -of the deepest feeling and sensibility, -with a special gift for friendship. Men -like Tennyson and Thackeray declared that they -loved him best of all their friends. He himself -said in one of his letters “My friendships are -more like loves.” A. C. Benson, his biographer, -writes of him:—</p> - -<div class="blockquote"> - -<p class="dropcap">“He was always taking fancies, and once under -the spell he could see no faults in his<span class="pagenum"><a id="Page_223"></a>[223]</span> -friend. His friendship for Browne arose out of -one of these romantic impulses. So too his -affection for Posh, the boatman; for Cowell, and -for Alfred Smith, the farmer of Farlingay and -Boulge, who had been his protégé as a boy. He -seems to have been one of those whose best -friendships are reserved for men; for though -he had beloved women friends like Mrs. Cowell -and Mrs. Kemble, yet these are the exceptions -rather than the rule. The truth is, there was a -strong admixture of the feminine in Fitzgerald’s -character.” <i>Fitzgerald, English Men of Letters -Series</i>, ch. viii.</p> - -</div> - -<div class="sidenote"><i>Fitzgerald and Posh</i></div> - -<p>The friendship with Posh, the fisherman, at -Lowestoft and at Woodbridge, lasted over many -years. Fitzgerald had a herring-lugger built for -him, which he called the <i>Meum and Tuum</i>, and in -which they had many a sail together. Benson, -speaking of their first meeting, says:—</p> - -<div class="blockquote"> - -<p class="dropcap">“In the same year [1864] came another great -friendship. He made the acquaintance of a -stalwart sailor named Joseph Fletcher, commonly -called Posh. It was at Lowestoft that he was -found, where Fitzgerald used, as he wrote in<span class="pagenum"><a id="Page_224"></a>[224]</span> -1850, ‘to wander about the shore at night longing -for some fellow to accost me who might give -some promise of filling up a very vacant place -in my heart.’ Posh had seen the melancholy -figure wandering about, and years after, when -Fitz used to ask him why he had not been -merciful enough to speak to him, Posh would -reply that he had not thought it becoming. -Posh was, in Fitzgerald’s own words, ‘a man of -the finest Saxon type, with a complexion, <i>vif, -mâle et flamboyant</i>, blue eyes, a nose less than -Roman, more than Greek, and strictly auburn -hair that woman might sigh to possess.’ He -was too, according to Fitz, ‘a man of simplicity -of soul, justice of thought, tenderness of nature, -a gentleman of Nature’s grandest type.’ Fitz -became deeply devoted to this big-handed, soft-hearted, -grave fellow, then 24 years of age.”</p> - -<p class="right"><i>Ibid</i>, ch. iii.</p> - -</div> - -<hr class="chap x-ebookmaker-drop" /> - -<div class="footnotes"> - -<div class="chapter"> - -<p><span class="pagenum"><a id="Page_225"></a>[225]</span></p> - -<h2 class="nobreak" id="FOOTNOTES">FOOTNOTES</h2> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_1" href="#FNanchor_1" class="label">[1]</a> This curious oracle seems purposely to -confuse the singular and plural.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_2" href="#FNanchor_2" class="label">[2]</a> Digression in praise of the political -administration of the Pisistratidæ.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_3" href="#FNanchor_3" class="label">[3]</a> “For the two men lived together, and -had their possessions in common.” <i>Iamblichus, de Vita -Pythagoræ</i> bk. i. ch. 33.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_4" href="#FNanchor_4" class="label">[4]</a> “For now we see by means of a mirror darkly (lit. enigmatically); -but then face to face; now I know in part; but then shall I know even -as also I am known.” <i>1 Cor.</i> xiii. 12.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_5" href="#FNanchor_5" class="label">[5]</a> Seen within the flower we call Larkspur.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_6" href="#FNanchor_6" class="label">[6]</a> The Sun.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_7" href="#FNanchor_7" class="label">[7]</a> Benecke, <i>Woman in Greek Poetry</i>, traces a germ -of this romance even in Greek days.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_8" href="#FNanchor_8" class="label">[8]</a> “De la Servitude Volontaire”.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_9" href="#FNanchor_9" class="label">[9]</a> As Whitman in this connection (like Tennyson in connection with -<i>In Memoriam</i>) is sure to be accused of morbidity, it may be worth while -to insert the following note from <i>In re Walt Whitman</i>, p. 115, “Dr. -Drinkard in 1870, when Whitman broke down from rupture of a small -blood-vessel in the brain, wrote to a Philadelphia doctor detailing -Whitman’s case, and stating that he was a man ‘with the most natural -habits, bases, and organisation he had ever seen.’”</p> - -</div> - -</div> - -<hr class="chap x-ebookmaker-drop" /> - -<div class="chapter"> - -<p><span class="pagenum"><a id="Page_226"></a>[226]</span></p> - -<h2 class="nobreak" id="Index">Index</h2> - -</div> - -<hr class="chap x-ebookmaker-drop" /> - -<h3 class="nobreak">INDEX</h3> - -<ul> - -<li class="ifrst"><i>Achilles and Patroclus</i>, <a href="#Page_45">45</a>, <a href="#Page_68">68 <i>et seq.</i></a>, <a href="#Page_74">74</a>, <a href="#Page_85">85</a></li> - -<li class="indx"><i>Æschylus, on Achilles</i>, <a href="#Page_72">72</a>, <a href="#Page_73">73</a></li> - -<li class="indx"><i>African Customs</i>, <a href="#Page_4">4</a>, <a href="#Page_5">5</a>, <a href="#Page_6">6</a>, <a href="#Page_14">14</a></li> - -<li class="indx"><i>Agathon, epigram to, by Plato</i>, <a href="#Page_79">79</a></li> - -<li class="indx"><i>Agesilaus and Lysander</i>, <a href="#Page_17">17</a></li> - -<li class="indx"><i>Albania, Customs</i>, <a href="#Page_20">20</a>, <a href="#Page_21">21</a></li> - -<li class="indx"><i>Alexander the Great and Hephæstion</i>, <a href="#Page_188">188</a></li> - -<li class="indx"><i>Amis and Amile, story of</i>, <a href="#Page_106">106</a></li> - -<li class="indx"><i>Anacreon, epigram</i>, <a href="#Page_77">77</a>;</li> -<li class="isub1"><i>to Bathyllus</i>, <a href="#Page_77">77</a></li> - -<li class="indx"><i>Anne, Princess, and Lady Churchill</i>, <a href="#Page_146">146</a></li> - -<li class="indx"><i>Anselm’s letters to brother Monks</i>, <a href="#Page_104">104</a>;</li> -<li class="isub1"><i>to Lanfranc</i>, <a href="#Page_104">104</a>;</li> -<li class="isub1"><i>to Gondulph</i>, <a href="#Page_105">105</a></li> - -<li class="indx"><i>Apollo and Hyacinth</i>, <a href="#Page_88">88</a></li> - -<li class="indx"><i>Arabia, customs</i>, <a href="#Page_12">12</a>, <a href="#Page_109">109</a>, <a href="#Page_119">119</a></li> - -<li class="indx"><i>Archidamus and Cleonymus</i>, <a href="#Page_17">17</a></li> - -<li class="indx"><i>Aristophanes, speech of</i>, <a href="#Page_51">51 <i>et seq.</i></a></li> - -<li class="indx"><i>Aristotle quoted</i>, <a href="#Page_185">185</a></li> - -<li class="indx"><i>Aster, epigrams to, by Plato</i>, <a href="#Page_78">78</a></li> - -<li class="indx"><i>Athenæus quoted</i>, <a href="#Page_25">25</a>, <a href="#Page_28">28</a>, <a href="#Page_74">74</a>, <a href="#Page_147">147</a></li> - -<li class="indx"><i>Augustine, Saint, his friend</i>, <a href="#Page_99">99 <i>et seq.</i></a></li> - - -<li class="ifrst"><i>Bacon, Francis, quoted</i>, <a href="#Page_137">137</a></li> - -<li class="indx"><i>Bagdad Dervish, story of</i>, <a href="#Page_116">116</a>;</li> -<li class="isub1"><i>another story</i>, <a href="#Page_177">177</a></li> - -<li class="indx"><i>Balonda, ceremonies among</i>, <a href="#Page_4">4</a></li> - -<li class="indx"><span class="pagenum"><a id="Page_227"></a>[227]</span><i>Banyai, customs among the</i>, <a href="#Page_14">14</a></li> - -<li class="indx"><i>Barnfield, Richard, “The Affectionate Shepheard,”</i> <a href="#Page_133">133</a>;</li> -<li class="isub1"><i>Sonnets</i>, <a href="#Page_134">134 <i>et seq.</i></a></li> - -<li class="indx"><i>Baylis, J. W., quoted</i>, <a href="#Page_36">36</a>, <a href="#Page_90">90</a></li> - -<li class="indx"><i>Beaconsfield, Lord, on boy-friendships</i>, <a href="#Page_168">168</a></li> - -<li class="indx"><i>Beaumont and Fletcher</i>, <a href="#Page_191">191 <i>et seq.</i></a></li> - -<li class="indx"><i>Bengali coolies</i>, <a href="#Page_7">7</a></li> - -<li class="indx"><i>Benecke, E. F. M., quoted</i>, <a href="#Page_68">68</a>, <a href="#Page_97">97</a></li> - -<li class="indx"><i>Bernard, Saint</i>, <a href="#Page_103">103</a></li> - -<li class="indx"><i>Bion quoted</i>, <a href="#Page_86">86</a></li> - -<li class="indx"><i>Blood, mutual tasting of</i>, <a href="#Page_5">5</a></li> - -<li class="indx"><i>Browne, Sir Thomas, “Religio Medici” quoted</i>, <a href="#Page_144">144</a></li> - -<li class="indx"><i>Browning, Robert, poem by</i>, <a href="#Page_174">174</a></li> - -<li class="indx"><i>Bruno, Giordano, quoted</i>, <a href="#Page_130">130</a></li> - -<li class="indx"><i>Buckingham, J. S., Travels in Assyria, &c.</i>, <a href="#Page_115">115 <i>et seq.</i></a></li> - -<li class="indx"><i>Butler, Lady E., and Miss Ponsonby</i>, <a href="#Page_161">161</a>, <a href="#Page_162">162</a></li> - -<li class="indx"><i>Byron, letter to Miss Pigot</i>, <a href="#Page_160">160</a>;</li> -<li class="isub1"><i>friendship with Eddleston</i>, <a href="#Page_161">161</a>;</li> -<li class="isub1"><i>paraphrase of story of Nisus and Euryalus</i>, <a href="#Page_163">163</a>;</li> -<li class="isub1"><i>comments by T. Moore</i>, <a href="#Page_164">164</a>;</li> -<li class="isub1"><i>story of Calmar and Orla</i>, <a href="#Page_217">217</a></li> - - -<li class="ifrst"><i>Callias and Autolycus</i>, <a href="#Page_59">59</a></li> - -<li class="indx"><i>Calmar and Orla</i>, <a href="#Page_217">217</a></li> - -<li class="indx"><i>Carlyle, T., on Fritz of Prussia and von Katte</i>, <a href="#Page_205">205</a></li> - -<li class="indx"><i>Catullus</i>, <a href="#Page_89">89</a>;</li> -<li class="isub1"><i>to Quintius</i>, <a href="#Page_92">92</a>;</li> -<li class="isub1"><i>to Juventius</i>, <a href="#Page_92">92</a>;</li> -<li class="isub1"><i>to Licinius</i>, <a href="#Page_93">93</a></li> - -<li class="indx"><i>Chæronæa, battle of</i>, <a href="#Page_22">22</a>, <a href="#Page_23">23</a>, <a href="#Page_68">68</a></li> - -<li class="indx"><i>Chariton and Melanippus</i>, <a href="#Page_15">15</a>;</li> -<li class="isub1"><span class="pagenum"><a id="Page_228"></a>[228]</span><i>story of</i>, <a href="#Page_29">29</a></li> - -<li class="indx"><i>Chivalry, customs of, in Arabia and Africa</i>, <a href="#Page_11">11</a>, <a href="#Page_12">12</a>, <a href="#Page_14">14</a></li> - -<li class="indx"><i>Chivalry, mediæval, compared with Greek friendship</i>, <a href="#Page_15">15</a>, <a href="#Page_45">45</a>, <a href="#Page_47">47</a></li> - -<li class="indx"><i>Christian influences</i>, <a href="#Page_97">97 <i>et seq.</i></a></li> - -<li class="indx"><i>Christian and Greek Ideals compared</i>, <a href="#Page_98">98</a></li> - -<li class="indx"><i>Cleomachus, story of</i>, <a href="#Page_27">27</a></li> - -<li class="indx"><i>Comrade-attachment, institution in the early world</i>, <a href="#Page_1">1 <i>et seq.</i></a>, <a href="#Page_41">41</a>, <a href="#Page_46">46</a>, <a href="#Page_177">177, &c.</a>;</li> -<li class="isub1"><i>essential part of Greek civilisation</i>, <a href="#Page_41">41</a>, <a href="#Page_42">42 <i>et seq.</i></a>, <a href="#Page_208">208</a>, <a href="#Page_209">209</a>;</li> -<li class="isub1"><i>romance of</i>, <a href="#Page_42">42</a>, <a href="#Page_46">46</a>, <a href="#Page_47">47</a>, <a href="#Page_52">52</a>, <a href="#Page_53">53</a>, <a href="#Page_56">56-60</a>, <a href="#Page_68">68 <i>et seq.</i></a>;</li> -<li class="isub1"><i>heroic quality</i>, <a href="#Page_11">11</a>, <a href="#Page_12">12</a>, <a href="#Page_13">13</a>, <a href="#Page_16">16</a>, <a href="#Page_21">21-25</a>, <a href="#Page_28">28</a>, <a href="#Page_31">31-37</a>, <a href="#Page_50">50</a>, <a href="#Page_51">51, &c.</a>;</li> -<li class="isub1"><i>Educational value</i>, <a href="#Page_16">16-21</a>, <a href="#Page_46">46</a>, <a href="#Page_49">49</a>, <a href="#Page_74">74</a>, <a href="#Page_210">210</a>, <a href="#Page_211">211</a>;</li> -<li class="isub1"><i>relation to chivalry</i>, <a href="#Page_11">11-16</a>, <a href="#Page_45">45</a>, <a href="#Page_47">47</a>, <a href="#Page_97">97</a>;</li> -<li class="isub1"><i>relation to Politics</i>, <a href="#Page_42">42</a>, <a href="#Page_46">46</a>, <a href="#Page_49">49</a>, <a href="#Page_50">50</a>, <a href="#Page_99">99</a>, <a href="#Page_147">147</a>, <a href="#Page_211">211</a>, <a href="#Page_212">212</a>;</li> -<li class="isub1"><i>relation to Philosophy</i>, <a href="#Page_30">30</a>, <a href="#Page_47">47-63</a>;</li> -<li class="isub1"><i>relation to the Divine Love</i>, <a href="#Page_48">48</a>, <a href="#Page_54">54-59</a>, <a href="#Page_63">63</a>, <a href="#Page_130">130</a>, <a href="#Page_132">132</a>, <a href="#Page_133">133</a>, <a href="#Page_145">145</a></li> - -<li class="indx"><i>Cratinus and Aristodemus</i>, <a href="#Page_15">15</a></li> - -<li class="indx"><i>Crete, customs</i>, <a href="#Page_17">17</a></li> - - -<li class="ifrst"><i>Damon and Pythias</i>, <a href="#Page_8">8</a>;</li> -<li class="isub1"><i>story of</i>, <a href="#Page_36">36</a></li> - -<li class="indx"><i>Dante quoted</i>, <a href="#Page_69">69</a></li> - -<li class="indx"><i>David and Jonathan</i>, <a href="#Page_6">6</a>, <a href="#Page_7">7</a>, <a href="#Page_15">15</a>, <a href="#Page_108">108</a></li> - -<li class="indx"><i>Democratic Vistas quoted</i>, <a href="#Page_178">178</a></li> - -<li class="indx"><i>Dickinson, G. L., quoted</i>, <a href="#Page_45">45</a>, <a href="#Page_75">75</a></li> - -<li class="indx"><i>Diocles, tomb honoured by lovers</i>, <a href="#Page_20">20</a>, <a href="#Page_82">82</a></li> - -<li class="indx"><span class="pagenum"><a id="Page_229"></a>[229]</span><i>Diocles and Philolaus</i>, <a href="#Page_15">15</a>, <a href="#Page_19">19</a></li> - -<li class="indx"><i>Diomedes and Sthenelus</i>, <a href="#Page_45">45</a></li> - -<li class="indx"><i>Diotima the prophetess</i>, <a href="#Page_53">53</a>, <a href="#Page_129">129</a></li> - -<li class="indx"><i>Don Karlos and the Marquis of Posa</i>, <a href="#Page_199">199 <i>et seq.</i></a></li> - -<li class="indx"><i>Dorian customs</i>, <a href="#Page_16">16 <i>et seq.</i></a></li> - - -<li class="ifrst"><i>Eastern countries and poets</i>, <a href="#Page_109">109</a></li> - -<li class="indx"><i>Eighteenth Century, influence of</i>, <a href="#Page_147">147</a></li> - -<li class="indx"><i>Emerson, R. W., essay on friendship</i>, <a href="#Page_175">175</a></li> - -<li class="indx"><i>Epaminondas</i>, <a href="#Page_28">28</a>, <a href="#Page_29">29</a>;</li> -<li class="isub1"><i>and Pelopidas</i>, <a href="#Page_185">185</a></li> - -<li class="indx"><i>Epigrams, Greek Anthology</i>, <a href="#Page_80">80</a>;</li> -<li class="isub1"><i>of Plato</i>, <a href="#Page_78">78</a>, <a href="#Page_79">79</a></li> - -<li class="indx"><i>Epitaph, Greek Anthology</i>, <a href="#Page_80">80</a></li> - -<li class="indx"><i>Exchange of gifts</i>, <a href="#Page_5">5</a>, <a href="#Page_6">6</a>, <a href="#Page_7">7</a>, <a href="#Page_18">18</a>, <a href="#Page_36">36</a>;</li> -<li class="isub1"><i>of names</i>, <a href="#Page_5">5</a>, <a href="#Page_6">6</a>;</li> -<li class="isub1"><i>of flowers</i>, <a href="#Page_7">7</a></li> - - -<li class="ifrst"><i>Fitzgerald, Edward, friendship for Tennyson, Thackeray and others</i>, <a href="#Page_222">222</a>;</li> -<li class="isub1"><i>devotion to Fletcher, or ‘Posh,’ the sailor</i>, <a href="#Page_223">223</a>, <a href="#Page_224">224</a></li> - -<li class="indx"><i>Fletcher, John, lament for Francis Beaumont</i>, <a href="#Page_194">194</a></li> - -<li class="indx"><i>Flower Friends</i>, <a href="#Page_7">7</a></li> - -<li class="indx"><i>Fraunce, Abraham, translation of Virgil</i>, <a href="#Page_91">91</a></li> - -<li class="indx"><i>Frederick the Great, his friendship with von Katte</i>, <a href="#Page_204">204 <i>et seq.</i></a>;</li> -<li class="isub1"><i>poems by</i>, <a href="#Page_207">207</a></li> - -<li class="indx"><i>Frey, Ludwig, quoted</i>, <a href="#Page_45">45</a>, <a href="#Page_149">149</a></li> - - -<li class="ifrst"><i>Gamameda or Ganymede</i>, <a href="#Page_220">220</a></li> - -<li class="indx"><i>Ganymede</i>, <a href="#Page_57">57</a>, <a href="#Page_82">82</a></li> - -<li class="indx"><i>Germans, primitive</i>, <a href="#Page_11">11</a>, <a href="#Page_13">13</a></li> - -<li class="indx"><span class="pagenum"><a id="Page_230"></a>[230]</span><i>Germany, modern</i>, <a href="#Page_147">147 <i>et seq.</i></a></li> - -<li class="indx"><i>Goethe, on Winckelmann and Greek friendships</i>, <a href="#Page_149">149</a>;</li> -<li class="isub1"><i>poem by</i>, <a href="#Page_150">150</a></li> - -<li class="indx"><i>Greek friendship compared with mediæval chivalry</i>, <a href="#Page_15">15</a>, <a href="#Page_45">45</a>, <a href="#Page_47">47</a></li> - - -<li class="ifrst"><i>Hæckel, Ernst, and his Rodiya boy in Ceylon</i>, <a href="#Page_219">219 <i>et seq.</i></a></li> - -<li class="indx"><i>Hafiz quoted</i>, <a href="#Page_113">113</a>, <a href="#Page_190">190</a></li> - -<li class="indx"><i>Hallam, Arthur, and Tennyson</i>, <a href="#Page_169">169 <i>et seq.</i></a></li> - -<li class="indx"><i>Harmodius and Aristogeiton</i>, <a href="#Page_15">15</a>, <a href="#Page_28">28</a>;</li> -<li class="isub1"><i>story of</i>, <a href="#Page_32">32</a></li> - -<li class="indx"><i>Hazlitt, Wm., Life of Montaigne quoted</i>, <a href="#Page_124">124</a></li> - -<li class="indx"><i>Hephæstion, favorite of Alexander the Great</i>, <a href="#Page_188">188</a></li> - -<li class="indx"><i>Hercules and Ioläus</i>, <a href="#Page_23">23</a>, <a href="#Page_25">25</a>, <a href="#Page_44">44</a></li> - -<li class="indx"><i>Herder on Greek friendship</i>, <a href="#Page_208">208</a>, <a href="#Page_209">209</a></li> - -<li class="indx"><i>Hermaphrodites</i>, <a href="#Page_52">52</a></li> - -<li class="indx"><i>Homer’s Iliad, motive of</i>, <a href="#Page_68">68-72</a></li> - -<li class="indx"><i>Hyacinth, favorite of Apollo</i>, <a href="#Page_87">87</a>;</li> -<li class="isub1"><i>story of</i>, <a href="#Page_88">88</a></li> - - -<li class="ifrst"><i>Idomeneus and Meriones</i>, <a href="#Page_45">45</a></li> - -<li class="indx"><i>“In Memoriam,” Tennyson’s, reviled by the “Times,”</i> <a href="#Page_169">169</a>;</li> -<li class="isub1"><i>quoted</i>, <a href="#Page_170">170 <i>et seq.</i></a></li> - -<li class="indx"><i>Ioläus</i>, <a href="#Page_23">23</a>, <a href="#Page_25">25</a>, <a href="#Page_44">44</a></li> - - -<li class="ifrst"><i>Jalal-ud-din Rumi</i>, <a href="#Page_109">109</a>, <a href="#Page_110">110</a>, <a href="#Page_111">111</a></li> - -<li class="indx"><i>Jealousy in friendship</i>, <a href="#Page_9">9</a></li> - - -<li class="ifrst"><i>Kasendi, an African ceremony</i>, <a href="#Page_5">5</a></li> - -<li class="indx"><span class="pagenum"><a id="Page_231"></a>[231]</span><i>Khalifa at Khartoum</i>, <a href="#Page_12">12</a></li> - -<li class="indx"><i>Kitir, Joseph, verses by</i>, <a href="#Page_213">213</a></li> - - -<li class="ifrst"><i>Lacedæmonians, customs among</i>, <a href="#Page_25">25</a></li> - -<li class="indx"><i>Ladies, the, of Llangollen</i>, <a href="#Page_161">161</a>, <a href="#Page_162">162</a></li> - -<li class="indx"><i>“Leaves of Grass” quoted</i>, <a href="#Page_179">179-181</a></li> - -<li class="indx"><i>Leigh Hunt on school-friendships</i>, <a href="#Page_166">166</a>, <a href="#Page_167">167</a></li> - -<li class="indx"><i>Lover answerable for his friend</i>, <a href="#Page_18">18</a>;</li> -<li class="isub1"><i>disgraceful for a youth not to have a lover</i>, <a href="#Page_18"><i>ibid</i></a></li> - -<li class="indx"><i>Lovers invincible in battle</i>, <a href="#Page_11">11</a>, <a href="#Page_12">12</a>, <a href="#Page_13">13</a>, <a href="#Page_23">23</a>, <a href="#Page_24">24</a>, <a href="#Page_28">28</a></li> - -<li class="indx"><i>Lucian quoted</i>, <a href="#Page_35">35</a></li> - -<li class="indx"><i>Ludwig of Bavaria and R. Wagner</i>, <a href="#Page_153">153 <i>et seq.</i></a>;</li> -<li class="isub1"><i>letters to Wagner</i>, <a href="#Page_214">214 <i>et seq.</i></a></li> - - -<li class="ifrst"><i>Macaulay’s History of England quoted</i>, <a href="#Page_145">145</a>, <a href="#Page_146">146</a></li> - -<li class="indx"><i>Maid’s Tragedy quoted</i>, <a href="#Page_195">195</a></li> - -<li class="indx"><i>Manganjas, ceremonies among</i>, <a href="#Page_5">5</a></li> - -<li class="indx"><i>Mania, divine</i>, <a href="#Page_54">54</a></li> - -<li class="indx"><i>Marquesas Islands</i>, <a href="#Page_9">9</a></li> - -<li class="indx"><i>Martial’s epigrams quoted</i>, <a href="#Page_94">94</a></li> - -<li class="indx"><i>Maximus Tyrius quoted</i>, <a href="#Page_129">129</a></li> - -<li class="indx"><i>“May and Death,” poem by Browning</i>, <a href="#Page_174">174</a></li> - -<li class="indx"><i>Melantius and Amintor</i>, <a href="#Page_195">195</a></li> - -<li class="indx"><i>Meleager, verses by</i>, <a href="#Page_79">79</a></li> - -<li class="indx"><i>Melville, Herman, quoted</i>, <a href="#Page_8">8 <i>et seq.</i></a></li> - -<li class="indx"><i>Michel Angelo, Sonnets</i>, <a href="#Page_129">129</a>;</li> -<li class="isub1"><i>quoted</i>, <a href="#Page_131">131 <i>et seq.</i></a></li> - -<li class="indx"><i>Military Comradeship</i>, <a href="#Page_11">11 <i>et seq.</i></a></li> - -<li class="indx"><span class="pagenum"><a id="Page_232"></a>[232]</span><i>Monastic life, friendship in</i>, <a href="#Page_97">97</a>, <a href="#Page_103">103 <i>et seq.</i></a></li> - -<li class="indx"><i>Montaigne and Stephen de la Boëtie</i>, <a href="#Page_123">123 <i>et seq.</i></a>;</li> -<li class="isub1"><i>on marriage</i>, <a href="#Page_125">125</a></li> - -<li class="indx"><i>Montalembert quoted</i>, <a href="#Page_103">103 <i>et seq.</i></a></li> - -<li class="indx"><i>Moore, T., on Byron’s friendships</i>, <a href="#Page_164">164</a></li> - -<li class="indx"><i>Moschus, lament for Bion</i>, <a href="#Page_86">86</a></li> - -<li class="indx"><i>Mulamirin, or bodyguard of Khalifa</i>, <a href="#Page_13">13</a></li> - -<li class="indx"><i>Müller, History and Antiquities of the Doric Race</i>, <a href="#Page_16">16 <i>et seq.</i></a></li> - - -<li class="ifrst"><i>Niobe, the sons of</i>, <a href="#Page_26">26</a>, <a href="#Page_27">27</a></li> - - -<li class="ifrst"><i>Orestes and Pylades</i>, <a href="#Page_15">15</a>, <a href="#Page_44">44</a>;</li> -<li class="isub1"><i>story of</i>, <a href="#Page_35">35</a></li> - - -<li class="ifrst"><i>Parmenides and Zeno</i>, <a href="#Page_30">30</a></li> - -<li class="indx"><i>Patroclus and Achilles</i>, <a href="#Page_45">45</a>, <a href="#Page_68">68</a>, <a href="#Page_74">74</a>, <a href="#Page_85">85</a></li> - -<li class="indx"><i>Penn, William, quoted</i>, <a href="#Page_145">145</a></li> - -<li class="indx"><i>Persia, customs</i>, <a href="#Page_109">109</a>, <a href="#Page_119">119</a></li> - -<li class="indx"><i>Persian Poetry</i>, <a href="#Page_110">110 <i>et seq.</i></a>, <a href="#Page_189">189</a>, <a href="#Page_190">190</a></li> - -<li class="indx"><i>Phædo, story of</i>, <a href="#Page_31">31</a></li> - -<li class="indx"><i>Phædrus of Plato</i>, <a href="#Page_47">47</a>, <a href="#Page_49">49</a>, <a href="#Page_55">55</a></li> - -<li class="indx"><i>Pheidias and Pantarkes</i>, <a href="#Page_30">30</a></li> - -<li class="indx"><i>Philip of Macedon and the Theban Band</i>, <a href="#Page_23">23</a></li> - -<li class="indx"><i>Pindar to Theoxenos</i>, <a href="#Page_78">78</a>;</li> -<li class="isub1"><i>see also</i> <a href="#Page_153">153</a></li> - -<li class="indx"><i>Platen, Count August von</i>, <a href="#Page_151">151</a>;</li> -<li class="isub1"><i>sonnets to his friend Karl Theodor German</i>, <a href="#Page_151">151</a>, <a href="#Page_152">152</a>;</li> -<li class="isub1"><i>sonnet on death of Pindar</i>, <a href="#Page_153">153</a></li> - -<li class="indx"><i>Plato quoted</i>, <a href="#Page_16">16</a>, <a href="#Page_48">48 <i>et seq.</i></a>, <a href="#Page_72">72</a>, <a href="#Page_73">73</a>;</li> -<li class="isub1"><span class="pagenum"><a id="Page_233"></a>[233]</span><i>epigrams</i>, <a href="#Page_78">78</a></li> - -<li class="indx"><i>Plutarch quoted</i>, <a href="#Page_22">22</a>, <a href="#Page_26">26</a>, <a href="#Page_27">27</a>, <a href="#Page_61">61 <i>et seq.</i></a>;</li> -<li class="isub1"><i>referred to</i>, <a href="#Page_123">123</a></li> - -<li class="indx"><i>Polemon and Krates</i>, <a href="#Page_187">187</a></li> - -<li class="indx"><i>Polynesian Apollo</i>, <a href="#Page_9">9</a></li> - -<li class="indx"><i>Polynesian customs</i>, <a href="#Page_8">8 <i>et seq.</i></a></li> - -<li class="indx"><i>‘Posh’ and Edward Fitzgerald</i>, <a href="#Page_223">223</a>, <a href="#Page_224">224</a></li> - -<li class="indx"><i>Potter, Archbishop, quoted</i>, <a href="#Page_147">147</a></li> - - -<li class="ifrst"><i>Raffalovich quoted</i>, <a href="#Page_151">151</a></li> - -<li class="indx"><i>Reminiscence, true love a</i>, <a href="#Page_55">55-59</a></li> - -<li class="indx"><i>Renaissance, influence of</i>, <a href="#Page_99">99</a>, <a href="#Page_123">123</a></li> - -<li class="indx"><i>Rückert, verses to his friend, Joseph Kopp</i>, <a href="#Page_21">21</a></li> - - -<li class="ifrst"><i>Saadi quoted</i>, <a href="#Page_113">113</a>, <a href="#Page_189">189</a>, <a href="#Page_190">190</a></li> - -<li class="indx"><i>Sacred Band, see Theban Band</i></li> - -<li class="indx"><i>Sacredness of friendship in the early world</i>, <a href="#Page_10">10</a>, <a href="#Page_37">37</a>, <a href="#Page_45">45</a></li> - -<li class="indx"><i>Sappho</i>, <a href="#Page_75">75</a>;</li> -<li class="isub1"><i>to Lesbia</i>, <a href="#Page_76">76</a></li> - -<li class="indx"><i>Schiller quoted</i>, <a href="#Page_198">198 <i>et seq.</i></a></li> - -<li class="indx"><i>School-friendships</i>, <a href="#Page_165">165 <i>et seq.</i></a></li> - -<li class="indx"><i>Sentiment of Comradeship, influenced by Christianity</i>, <a href="#Page_97">97 <i>et seq.</i></a>;</li> -<li class="isub1"><i>by the Renaissance</i>, <a href="#Page_99">99</a>, <a href="#Page_123">123</a>;</li> -<li class="isub1"><i>its place in the monastic life</i>, <a href="#Page_97">97</a>, <a href="#Page_103">103 <i>et seq.</i></a>;</li> -<li class="isub1"><i>in modern Democracy</i>, <a href="#Page_178">178</a>, <a href="#Page_211">211</a></li> - -<li class="indx"><i>Shakespeare</i>, <a href="#Page_128">128</a>, <a href="#Page_138">138</a>, <a href="#Page_152">152</a>;</li> -<li class="isub1"><i>sonnets quoted</i>, <a href="#Page_139">139 <i>et seq.</i></a>;</li> -<li class="isub1"><i>Merchant of Venice</i>, <a href="#Page_142">142</a>;</li> -<li class="isub1"><i>Henry V.</i>, <a href="#Page_143">143</a></li> - -<li class="indx"><i>Shelley, Adonais</i>, <a href="#Page_86">86</a>;</li> -<li class="isub1"><i>essay on friendship</i>, <a href="#Page_165">165</a></li> - -<li class="indx"><i>Sidney, Philip, friendship with Fulke Greville</i>, <a href="#Page_127">127</a>;</li> -<li class="isub1"><span class="pagenum"><a id="Page_234"></a>[234]</span><i>with Hubert Languet</i>, <a href="#Page_127">127</a>, <a href="#Page_128">128</a></li> - -<li class="indx"><i>Sininyane and Moshoshoma</i>, <a href="#Page_5">5</a>, <a href="#Page_6">6</a></li> - -<li class="indx"><i>Socrates, his views</i>, <a href="#Page_47">47</a>;</li> -<li class="isub1"><i>quoted</i>, <a href="#Page_53">53 <i>et seq.</i></a>, <a href="#Page_58">58</a>, <a href="#Page_59">59</a>, <a href="#Page_75">75</a></li> - -<li class="indx"><i>Socrates and Phædo</i>, <a href="#Page_31">31</a></li> - -<li class="indx"><i>Sophocles, his tragedy of Niobe</i>, <a href="#Page_74">74</a></li> - -<li class="indx"><i>Sparta, customs</i>, <a href="#Page_16">16</a></li> - -<li class="indx"><i>Suleyman the Magnificent and Ibrahim</i>, <a href="#Page_114">114</a></li> - -<li class="indx"><i>Symonds, J. A., quoted</i>, <a href="#Page_15">15</a>, <a href="#Page_20">20</a>, <a href="#Page_31">31</a>, <a href="#Page_47">47</a>, <a href="#Page_68">68</a>, <a href="#Page_79">79</a></li> - -<li class="indx"><i>Symposium of Plato</i>, <a href="#Page_48">48 <i>et seq.</i></a>;</li> -<li class="isub1"><i>speech of Phædrus</i>, <a href="#Page_49">49</a>;</li> -<li class="isub1"><i>of Pausanias</i>, <a href="#Page_51">51</a>;</li> -<li class="isub1"><i>of Aristophanes</i>, <a href="#Page_52">52</a>;</li> -<li class="isub1"><i>of Socrates</i>, <a href="#Page_53">53</a>, <a href="#Page_54">54</a>;</li> -<li class="isub1"><i>also</i> <a href="#Page_72">72</a></li> - -<li class="indx"><i>Symposium of Xenophon</i>, <a href="#Page_59">59-61</a></li> - - -<li class="ifrst"><i>Tacitus, Germania</i>, <a href="#Page_11">11</a></li> - -<li class="indx"><i>Tahiti, customs in</i>, <a href="#Page_8">8</a></li> - -<li class="indx"><i>Tennyson, Alfred, and his friend Hallam</i>, <a href="#Page_169">169</a>;</li> -<li class="isub1"><i>“In Memoriam” quoted</i>, <a href="#Page_170">170 <i>et seq.</i></a></li> - -<li class="indx"><i>Theban Band, account of</i>, <a href="#Page_21">21 <i>et seq.</i></a>;</li> -<li class="isub1"><i>also</i> 28, <a href="#Page_68">68</a>, <a href="#Page_211">211</a></li> - -<li class="indx"><i>Theocritus, Idyll xii.</i>, <a href="#Page_80">80 <i>et seq.</i></a>;</li> -<li class="isub1"><i>Idyll xxix.</i>, <a href="#Page_83">83</a></li> - -<li class="indx"><i>Theognis and Kurnus</i>, <a href="#Page_74">74</a>, <a href="#Page_75">75</a></li> - -<li class="indx"><i>Theseus and Pirithöus</i>, <a href="#Page_15">15</a>, <a href="#Page_44">44</a>, <a href="#Page_85">85</a></li> - -<li class="indx"><i>Thirlwall, Bishop, quoted</i>, <a href="#Page_44">44</a></li> - -<li class="indx"><i>Thoreau, H. D., quoted</i>, <a href="#Page_175">175-6</a></li> - -<li class="indx"><i>Thucydides quoted</i>, <a href="#Page_32">32</a></li> - - -<li class="ifrst"><i>Ulrichs, K. H.</i>, <a href="#Page_157">157</a>;</li> -<li class="isub1"><i>verses quoted</i>, <a href="#Page_159">159</a></li> - -<li class="indx"><i>Valerius Maximus quoted</i>, <a href="#Page_37">37</a></li> - -<li class="indx"><span class="pagenum"><a id="Page_235"></a>[235]</span><i>Vauvenargues and De Seytres</i>, <a href="#Page_196">196</a>, <a href="#Page_197">197</a></li> - -<li class="indx"><i>Virgil, 2nd Eclogue</i>, <a href="#Page_90">90</a>;</li> -<li class="isub1"><i>imitated</i>, <a href="#Page_133">133</a></li> - -<li class="indx"><i>Vision, the divine</i>, <a href="#Page_55">55</a>, <a href="#Page_56">56</a>, <a href="#Page_58">58</a></li> - -<li class="indx"><i>Von Katte, his execution</i>, <a href="#Page_205">205</a></li> - -<li class="indx"><i>Von Kupffer, Anthology quoted</i>, <a href="#Page_189">189</a>, <a href="#Page_190">190</a>, <a href="#Page_210">210</a>, <a href="#Page_211">211</a></li> - - -<li class="ifrst"><i>Wagner, Richard, friendship with Ludwig II.</i>, <a href="#Page_153">153</a>;</li> -<li class="isub1"><i>letters</i>, <a href="#Page_154">154</a>, <a href="#Page_155">155</a>;</li> -<li class="isub1"><i>on Greek comradeship</i>, <a href="#Page_156">156</a></li> - -<li class="indx"><i>Whitman, Walt, his “love of comrades,”</i> <a href="#Page_177">177</a>;</li> -<li class="isub1"><i>Democratic Vistas quoted</i>, <a href="#Page_178">178</a>;</li> -<li class="isub1"><i>Leaves of Grass quoted</i>, <a href="#Page_179">179-181</a></li> - -<li class="indx"><i>William of Orange and Bentinck</i>, <a href="#Page_145">145</a></li> - -<li class="indx"><i>Winckelmann</i>, <a href="#Page_148">148</a>;</li> -<li class="isub1"><i>his letters</i>, <a href="#Page_148">148</a>;</li> -<li class="isub1"><i>Goethe on</i>, <a href="#Page_149">149</a></li> - -</ul> - -<p class="titlepage"><span class="smcap">The End.</span></p> - -<p class="center smaller"><i>Printed by <span class="smcap">S. 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