in modern treatises on Moral Philosophy. The received examples of friendship are to be found chiefly among the Greeks and Romans. Hence the casuistical or other questions which arise out of the relations of friends have not often been considered seriously in modern times. Many of them will be found to be the same which are discussed in the Lysis. We may ask with Socrates, 1) whether friendship is 'of similars or dissimilars,' or of both; 2) whether such a tie exists between the good only and for the sake of the good; or 3) whether there may not be some peculiar attraction, which draws together 'the neither good nor evil' for the sake of the good and because of the evil; 4) whether friendship is always mutual, – may there not be a one-sided and unrequited friendship? This question, which, like many others, is only one of a laxer or stricter use of words, seems to have greatly exercised the minds both of Aristotle and Plato.
5) Can we expect friendship to be permanent, or must we acknowledge with Cicero, 'Nihil difficilius quam amicitiam usque ad extremum vitae permanere'? Is not friendship, even more than love, liable to be swayed by the caprices of fancy? The person who pleased us most at first sight or upon a slight acquaintance, when we have seen him again, and under different circumstances, may make a much less favourable impression on our minds. Young people swear 'eternal friendships,' but at these innocent perjuries their elders laugh. No one forms a friendship with the intention of renouncing it; yet in the course of a varied life it is practically certain that many changes will occur of feeling, opinion, locality, occupation, fortune, which will divide us from some persons and unite us to others. 6) There is an ancient saying, Qui amicos amicum non habet. But is not some less exclusive form of friendship better suited to the condition and nature of man? And in those especially who have no family ties, may not the feeling pass beyond one or a few, and embrace all with whom we come into contact, and, perhaps in a few passionate and exalted natures, all men everywhere? 7) The ancients had their three kinds of friendship, 'for the sake of the pleasant, the useful, and the good:' is the last to be resolved into the two first; or are the two first to be included in the last? The subject was puzzling to them: they could not say that friendship was only a quality, or a relation, or a virtue, or a kind of virtue; and they had not in the age of Plato reached the point of regarding it, like justice, as a form or attribute of virtue. They had another perplexity: 8) How could one of the noblest feelings of human nature be so near to one of the most detestable corruptions of it? (Compare Symposium; Laws).
Leaving the Greek or ancient point of view, we may regard the question in a more general way. Friendship is the union of two persons in mutual affection and remembrance of one another. The friend can do for his friend what he cannot do for himself. He can give him counsel in time of difficulty; he can teach him 'to see himself as others see him'; he can stand by him, when all the world are against him; he can gladden and enlighten him by his presence; he 'can divide his sorrows,' he can 'double his joys;' he can anticipate his wants. He will discover ways of helping him without creating a sense of his own superiority; he will find out his mental trials, but only that he may minister to them. Among true friends jealousy has no place: they do not complain of one another for making new friends, or for not revealing some secret of their lives; (in friendship too there must be reserves;) they do not intrude upon one another, and they mutually rejoice in any good which happens to either of them, though it may be to the loss of the other. They may live apart and have little intercourse, but when they meet, the old tie is as strong as ever – according to the common saying, they find one another always the same. The greatest good of friendship is not daily intercourse, for circumstances rarely admit of this; but on the great occasions of life, when the advice of a friend is needed, then the word spoken in season about conduct, about health, about marriage, about business, – the letter written from a distance by a disinterested person who sees with clearer eyes may be of inestimable value. When the heart is failing and despair is setting in, then to hear the voice or grasp the hand of a friend, in a shipwreck, in a defeat, in some other failure or misfortune, may restore the necessary courage and composure to the paralysed and disordered mind, and convert the feeble person into a hero; (compare Symposium).
It is true that friendships are apt to be disappointing: either we expect too much from them; or we are indolent and do not 'keep them in repair;' or being admitted to intimacy with another, we see his faults too clearly and lose our respect for him; and he loses his affection for us. Friendships may be too violent; and they may be too sensitive. The egotism of one of the parties may be too much for the other. The word of counsel or sympathy has been uttered too obtrusively, at the wrong time, or in the wrong manner; or the need of it has not been perceived until too late. 'Oh if he had only told me' has been the silent thought of many a troubled soul. And some things have to be indicated rather than spoken, because the very mention of them tends to disturb the equability of friendship. The alienation of friends, like many other human evils, is commonly due to a want of tact and insight. There is not enough of the Scimus et hanc veniam petimusque damusque vicissim. The sweet draught of sympathy is not inexhaustible; and it tends to weaken the person who too freely partakes of it. Thus we see that there are many causes which impair the happiness of friends.
We may expect a friendship almost divine, such as philosophers have sometimes dreamed of: we find what is human. The good of it is necessarily limited; it does not take the place of marriage; it affords rather a solace than an arm of support. It had better not be based on pecuniary obligations; these more often mar than make a friendship. It is most likely to be permanent when the two friends are equal and independent, or when they are engaged together in some common work or have some public interest in common. It exists among the bad or inferior sort of men almost as much as among the good; the bad and good, and 'the neither bad nor good,' are drawn together in a strange manner by personal attachment. The essence of it is loyalty, without which it would cease to be friendship.
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