instance, and the Catos, the Galli, the Scipios, and the Phili; for with such characters the world has reason to be well contented.

When Friendship, therefore, is contracted between men who possess a degree of virtue not inferior to that which adorned those approved personages I have just named, it is productive of unspeakable advantages. "Life would be utterly lifeless," as old Ennius expresses it, without a friend on whose kindness and fidelity one might confidently repose. Can there be a more real complacency, indeed, than to lay open to another the most secret thoughts of one's heart with the same confidence and security as if they were still concealed in his own? Would not the fruits of prosperity lose much of their relish were there none who equally rejoiced with the possessor in the satisfaction he received from them? And how difficult must it prove to bear up under the pressure of misfortunes unsupported by a generous associate who more than equally divides their load? In short, the several occasions to which friendship extends its kindly offices are unbounded, while the advantage of every other object of human desires is confined within certain specific and determinate limits, beyond which it is of no avail. Thus wealth is pursued for the particular uses to which it is solely applicable; power, in order to receive worship; honors, for the sake of fame; sensual indulgences, on account of the gratifications that attend them; and health, as the means of living exempt from pain and possessing the unobstructed exercise of all our corporeal faculties. Whereas Friendship (I repeat again) is adapted by its nature to an infinite number of different ends, accommodates itself to all circumstances and situations of human life, and can at no season prove either unsuitable or inconvenient-in a word, not even fire and water (to use a proverbial illustration) are capable of being converted to a greater variety of beneficial purposes.

I desire it may be understood, however, that I am now speaking, not of that inferior species of amity which occurs in the common intercourse of the world (although this, too, is not without its pleasures and advantages), but of that genuine and perfect friendship, examples of which are so extremely rare as to be rendered memorable by their singularity. It is this sort alone that can truly be said to heighten the joys of prosperity, and mitigate the sorrows of adversity, by a generous participation of both; indeed, one of the chief among the many important offices of this connection is exerted in the day of affliction, by dispelling the gloom that overcasts the mind, encouraging the hope of happier times, and preventing the depressed spirits from sinking into a state of weak and unmanly despondence. Whoever is in possession of a true friend sees the exact counterpart of his own soul. In consequence of this moral resemblance between them, they are so intimately one that no advantage can attend either which does not equally communicate itself to both; they are strong in the strength, rich in the opulence, and powerful in the power of each other. They can scarcely, indeed, be considered in any respect as separate individuals, and wherever the one appears the other is virtually present. I will venture even a bolder assertion, and affirm that in despite of death they must both continue to exist so long as either of them shall remain alive; for the deceased may, in a certain sense, be said still to live whose memory is preserved with the highest veneration and the most tender regret in the bosom of the survivor, a circumstance which renders the former happy in death, and the latter honored in life.

If that benevolent principle which thus intimately unites two persons in the bands of amity were to be struck out of the human heart, it would be impossible that either private families or public communities should subsist-even the land itself would lie waste, and desolation overspread the earth.

Should this assertion stand in need of a proof, it will appear evident by considering the ruinous consequences which ensue from discord and dissension; for what family is so securely established, or what government fixed upon so firm a basis, that it would not be overturned and utterly destroyed were a general spirit of enmity and malevolence to break forth amongst its members? --a sufficient argument, surely, of the inestimable benefits which flow from the kind and friendly affections.

I have been informed that a certain learned bard of Agrigentum published a philosophic poem in Greek, in which he asserted that the several bodies which compose the physical system of the universe preserve the consistence of their respective forms, or are dispersed into their primitive atoms, as a principle of amity, or of discord, becomes predominant in their composition. It is certain, at least, that the powerful effect of these opposite agents in the moral world is universally perceived and acknowledged. Agreeable to this general sentiment, who is there, when he beholds a man generously exposing himself to certain danger, for the sake of rescuing his distressed friend, that can forbear expressing the warmest approbation? Accordingly, what repeated acclamations lately echoed through the theater at the new play of my host and friend Pacuvius, in that scene where Pylades and Orestes are introduced before the king; who being ignorant which of them was Orestes, whom he had determined to put to death, each insists, in order to save the life of his associate, that he himself is the real person in question. If the mere fictitious representation of such a magnanimous and heroic contention was thus universally applauded by the. spectators, what impression must it have made upon their minds had they seen it actually displayed in real life! The general effect produced upon this occasion, clearly shows how deeply nature hath impressed on the human heart a sense of moral beauty;

since a whole audience thus unanimously conspired in admiring an instance of sublime generosity in another's conduct, which not one of them, perhaps, was capable of exhibiting in his own.

Thus far I have ventured to lay before you my general notions concerning friendship. If aught remain to be added on the subject (and much there certainly does), permit me to refer you to those philosophers who are more capable of giving you satisfaction.

Fannius. That satisfaction, Lælius, we rather hope to receive from you. For although I have frequently applied to those philosophers to whom you would resign me, and have been no unwilling auditor of their discourses, yet I am persuaded you will deliver your sentiments upon this subject in a much more elegant and enlightening manner.

Scævola. You would have been still more confirmed in that opinion, Fannius, had you been present with us at the conference which we held not long since in the gardens of Scipio, upon the subject of government; when Lælius proved himself so powerful an advocate in support of natural justice, by confuting the subtle arguments of the very acute and distinguishing Philus.

Fannius. To triumph in the cause of justice could be no difficult task, certainly, to Lælius, who is, confessedly, one of the most just and upright of men.

Scævola. And can it be less easy for him who has deservedly acquired the highest honor by his eminent constancy, affection, and fidelity to his friend, to explain, with equal success, the principles and duties of friendship?

Lælius. This is pressing me beyond all power of resistance; and, indeed, it would be unreasonable, as well as difficult, not to yield to the desires of two such worthy relations, when they request my sentiments upon a point of so interesting. and important a nature.

Having frequently, then, turned my thoughts on this subject, the principal question that has always occurred to me is, whether Friendship takes its rise from the wants and weaknesses of man, and is cultivated solely in order to obtain, by a mutual exchange of good offices, those advantages which he could not otherwise acquire? Or whether nature, notwithstanding this beneficial intercourse is inseparable from the connection, previously disposes the heart to engage in it upon a nobler and more generous inducement? In order to determine this question, it must be observed that love is a leading and essential principle in constituting that particular species of benevolence which is termed amity; and although this sentiment may be feigned, indeed, by the followers of those who are courted merely with a view to interest, yet it cannot possibly be produced by a motive of interest alone. There is a truth and simplicity in genuine friendship, an unconstrained and spontaneous emotion, altogether incompatible with every kind and degree of artifice and simulation. I am persuaded, therefore, that it derives its origin not from the indigence of human nature, but from a distinct principle implanted in the breast of man; from a certain instinctive tendency, which draws congenial minds into union, and not from a cool calculation of the advantages with which it is pregnant.

The wonderful force, indeed, of innate propensities of the benevolent kind is observable even among brutes, in that tender attachment which prevails during a certain period between the dam and her young. But their strongest effects are more particularly conspicuous in the human species; as appears, in the first place, from that powerful endearment which subsists between parents and children, and which cannot be eradicated or counteracted without the most detestable impiety; and in the next, from those sentiments of secret approbation which arise on the very first interview with a man whose manners and temper seem to harmonize with our own, and