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be seen if the eye is too near. To my friend I write a letter, and from him I receive a letter. That seems to you a little. Me it suffices. It is a spiritual gift worthy of him to give, and of me to receive. It profanes nobody. In these warm lines the heart will trust itself, as it will not to the tongue, and pour out the prophecy of a godlier existence than all the annals of heroism have yet made good.

Respect so far the holy laws of this fellowship as not to prejudice its perfect flower by your impatience for its opening. We must be our own, before we can be another's. There is at least this satisfaction in crime, according to the Latin Proverb; you can speak to your accomplice on even terms. Crimen quos inquinat, æquat. To those whom we admire and love, at first wę cannot. Yet the least defect of self-possession vitiates, in my judgment, the entire relation. There can never be deep peace between two spirits, never mutual respect, until, in their dialogue, each stands for the whole world.

What is so great as friendship, let us carry with what grandeur of spirit we can. Let us be silent--so we may hear the whisper of the gods. Let us not interfere. Who set you to cast about what you should say to the select souls, or to say anything to such ? No matter how ingenious, no matter how graceful and bland. There are innumerable degrees of folly and wisdom, and for you to say aught is to be frivolous. Wait, and thy soul shall speak. Wait until the necessary and everlasting overpowers you, until day and night avail themselves of your lips. The only money of God, is God. He pays never with anything less, or anything else. The only reward of virtue, is virtue : the only way to have a friend, is to be one. Vain to hope to come nearer a man by getting into his house. If unlike, his soul only flees the faster from you, and you shall catch never a true glance of his eye. We see the noble afar off, and they repel us; why should we intrude? Late-very late--we perceive that no arrangements, no introductions, no consuetudes or

habits of society, would be of any avail to establish us in such relations with them as we desire—but solely the uprise of nature in us to the same degree it is in them : then shall we meet as water with water; and if we should not meet them then, we shall not want them, for we are already they. 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. We walk alone in the world. 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. We may congratulate ourselves that the period of nonage, of follies, of blunders, and of shame, is passed in solitude, and when we are finished men, we shall grasp heroic hands in heroic hands. Only be admonished by what you already see, not to strike leagues of friendship with cheap persons, where no friendship can be. Our impatience betrays us into rash and foolish alliances which no God attends. By persisting in your path, though you forfeit the little, you gain the great. You become pronounced. You demonstrate yourself, so as to put yourself out of the reach of false relations, and you draw to you the firstborn of the world—those rare pilgrims whereof only one or two wander in nature at once, and before whom the vulgar great, show as spectres and shadows merely,

It is foolish to be afraid of making our ties too spiritual, as if so we could lose any genuine love. Whatever correction of our popular views we make from insight, nature will be sure to bear us out in, and though it seem to rob us of some joy, will repay us with a greater. Let us feel, if we will, the absolute insulation of man. We are sure that we have all in us. We go to Europe, or we pursue persons, or we read books, in the instinctive faith that these will call it out, and reveal us to ourselves. Beggars all. The persons are such as we; the Europe, an old faded garment of dead persons; the books, their ghosts. Let us drop this idolatry. Let us give over this mendicancy. Let us even bid our dearest friends farewell, and defy them, saying, “ Who are you? Unhand me: I will be dependent no more.” Ah! seest thou not, O brother. that thus we part only to meet again on a higher platform, and only be more each other's because we are more our own? A friend is Janus-faced : he looks to the past and the future. He is the child of all my foregoing hours, the prophet of those to come. He is the harbinger of a greater friend. It is the property of the divine to be reproductive.

I do then with my friends as I do with my books. I would have them where I can find them, but I seldom use them. We must have society on our own terms, and admit or exclude it on the slightest cause. I cannot afford to speak much with my friend. If he is great, he makes me so great that I cannot descend to converse. In the great days, presentiments hover before me, far before me in the firmament. I ought then to dedicate myself to them. I go in that I may seize them, I go out that I may seize them. I fear only that I may lose them receding into the sky in which now they are only a patch of brighter light. Then, though I prize my friends, I cannot afford to talk with them and study their visions, lest I lose my own. It would indeed give me a certain household joy to quit this lofty seeking, this spiritual astronomy, or search of stars, and come down to warm sympathies with you; but then I know well I shall mourn always the vanishing of my mighty gods. It is true, next week I shall have languid times, when I can well afford to occupy myself with foreign objects; then I shall regret the lost literature of your mind, and wish you were by my side again. But if you come, perhaps you will fill my mind only with new visions, not with yourself but with your lustres, and I shall not be able any more than now to converse with you. So I will owe to my friends this evanescent intercourse. I will receive from them not what they have, but what they are. They shall give me that which properly they cannot give me, but which radiates from them. But they shall not hold me by any relations less subtle and pure. We will meet as though we met not, and part as though we parted not.

It has seemed to me lately more possible than I knew, to carry a friendship greatly, on one side, without due correspondence on the other. Why should I cumber myself with the poor fact that the receiver is not capacious? It never troubles the sun that some of his rays fall wide and vain into ungrateful space, and only a small part on the reflecting planet. Let your greatness educate the crude and cold companion. If he is unequal, he will presently pass away, but thou art enlarged by thy own shining; and, no longer a mate for frogs and worms, dost soar and burn with the gods of the empyrean. It is thought a disgrace to love unrequited. But the great will see that true love cannot be unrequited. True love transcends instantly the unworthy object, and dwells and broods on the eternal; and when the poor, interposed mask crumbles, it is not sad, but feels rid of so much earth, and feels its independency the surer. Yet these things may hardly be said without a sort of treachery to the relation. The essence of friendship is entireness, a total magnanimity and trust. It must not surmise or provide for infirmity. It treats its object as a god, that it may deify both.

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PRUDENCE.

What right have I to write on Prudence, whereof I have little, and that of the negative sort? My prudence consists in avoiding and going without, not in the inventing of means and methods, not in adroit steering, not in gentle repairing. I have no skill to make money spend well, no genius in my economy; and whoever sees my garden, discovers that I must have some other garden. Yet I love facts, and hate lubricity, and people without perception. Then I have the same title to write on prudence, that I have to write on poetry or holiness. We write from aspiration and antagonism, as well as from experience. We paint those qualities which we do not possess. The poet admires the man of energy and tactics; the merchant breeds his son for the church or the bar; and where a man is not vain and egotistic, you shall find what he has not, by his praise. Moreover, it would be hardly honest in me not to balance these fine lyric words of Love and Friendship with words of coarser sound, and whilst my debt to my senses is real and constant, not to own it in passing.

Prudence is the virtue of the senses. It is the science of appearances. It is the outmost action of the inward life. It is God taking thought for oxen. It moves matter after the laws of matter. It is content to seek health of body by complying with physical conditions, and health of mind by the laws of the intellect.

The world of the senses is a world of shows; it does not exist for itself, but has a symbolic character; and a true prudence, or law of shows, recognises the co

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