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person experimented all that can possibly be expected of that kind；
having had the best and most indulgent father； even to his extreme old
age； that ever was； and who was himself descended from a family for many
generations famous and exemplary for brotherly concord：
〃Et ipse
Notus in fratres animi paterni。〃
＇〃And I myself； known for paternal love toward my brothers。〃
Horace； Ode； ii。 2； 6。
We are not here to bring the love we bear to women； though it be an act
of our own choice； into comparison； nor rank it with the others。 The
fire of this； I confess；
〃Neque enim est dea nescia nostri
Qux dulcem curis miscet amaritiem；〃
＇〃Nor is the goddess unknown to me who mixes a sweet bitterness
with my love。〃…Catullus； lxviii。 17。＇
is more active； more eager； and more sharp： but withal； 'tis more
precipitant； fickle； moving； and inconstant； a fever subject to
intermissions and paroxysms； that has seized but on one part of us。
Whereas in friendship； 'tis a general and universal fire； but temperate
and equal； a constant established heat； all gentle and smooth； without
poignancy or roughness。 Moreover； in love； 'tis no other than frantic
desire for that which flies from us：
〃Come segue la lepre il cacciatore
Al freddo； al caldo； alla montagna； al lito；
Ne piu l'estima poi the presa vede；
E sol dietro a chi fugge affretta il piede〃
＇〃As the hunter pursues the hare； in cold and heat； to the mountain；
to the shore； nor cares for it farther when he sees it taken； and
only delights in chasing that which flees from him。〃Aristo； x。 7。＇
so soon as it enters unto the terms of friendship； that is to say； into a
concurrence of desires； it vanishes and is gone； fruition destroys it；
as having only a fleshly end； and such a one as is subject to satiety。
Friendship； on the contrary； is enjoyed proportionably as it is desired；
and only grows up； is nourished and improved by enjoyment； as being of
itself spiritual； and the soul growing still more refined by practice。
Under this perfect friendship； the other fleeting affections have in my
younger years found some place in me； to say nothing of him； who himself
so confesses but too much in his verses； so that I had both these
passions； but always so； that I could myself well enough distinguish
them； and never in any degree of comparison with one another； the first
maintaining its flight in so lofty and so brave a place； as with disdain
to look down； and see the other flying at a far humbler pitch below。
As concerning marriage； besides that it is a covenant； the entrance into
which only is free； but the continuance in it forced and compulsory；
having another dependence than that of our own free will； and a bargain
commonly contracted to other ends； there almost always happens 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 aught but itself。 Moreover； to say truth； the
ordinary talent of women is not such as is sufficient to maintain the
conference and communication required to the support of this sacred tie；
nor do they appear to be endued with constancy of mind； to sustain the
pinch of so hard and durable a knot。 And doubtless； if without this；
there could be such a free and voluntary familiarity contracted； where
not only the souls might have this entire fruition； but the bodies also
might share in the alliance； and a man be engaged throughout； the
friendship would certainly be more full and perfect； but it is without
example that this sex has ever yet arrived at such perfection； and； by
the common consent of the ancient schools； it is wholly rejected from it。
That other Grecian licence is justly abhorred by our manners； which also；
from having； according to their practice； a so necessary disparity of age
and difference of offices betwixt the lovers； answered no more to the
perfect union and harmony that we here require than the other：
〃Quis est enim iste amor amicitiae？ cur neque deformem
adolescentem quisquam amat； neque formosum senem？〃
＇〃For what is that friendly love？ why does no one love a deformed
youth or a comely old man？〃Cicero； Tusc。 Quaes。； iv。 33。＇
Neither will that very picture that the Academy presents of it； as I
conceive； contradict me； when I say； that this first fury inspired by the
son of Venus into the heart of the lover； upon sight of the flower and
prime of a springing and blossoming youth； to which they allow all the
insolent and passionate efforts that an immoderate ardour can produce；
was simply founded upon external beauty； the false image of corporal
generation； for it could not ground this love upon the soul； the sight of
which as yet lay concealed； was but now springing； and not of maturity to
blossom； that this fury； if it seized upon a low spirit； the means by
which it preferred its suit were rich presents； favour in advancement to
dignities； and such trumpery； which they by no means approve； if on a
more generous soul； the pursuit was suitably generous； by philosophical
instructions； precepts to revere religion； to obey the laws； to die for
the good of one's country； by examples of valour； prudence； and justice；
the lover studying to render himself acceptable by the grace and beauty
of the soul； that of his body being long since faded and decayed； hoping
by this mental society to establish a more firm and lasting contract。
When this courtship came to effect in due season （for that which they do
not require in the lover； namely； leisure and discretion in his pursuit；
they strictly require in the person loved； forasmuch as he is to judge of
an internal beauty； of difficult knowledge and abstruse discovery）； then
there sprung in the person loved the desire of a spiritual conception；
by the mediation of a spiritual beauty。 This was the principal； the
corporeal； an accidental and secondary matter； quite the contrary as to
the lover。 For this reason they prefer the person beloved； maintaining
that the gods in like manner preferred him too； and very much blame the
poet AEschylus for having； in the loves of Achilles and Patroclus； given
the lover's part to Achilles； who was in the first and beardless flower
of his adolescence； and the handsomest of all the Greeks。 After this
general community； the sovereign； and most worthy part presiding and
governing； and performing its proper offices； they say； that thence great
utility was derived； both by private and public concerns； that it
constituted the force and power of the countries where it prevailed； and
the chiefest security of liberty and justice。 Of which the healthy loves
of Harmodius and Aristogiton are instances。 And therefore it is that
they called it sacred and divine； and conceive that nothing but the
violence of tyrants and the baseness of the common people are inimical to
it。 Finally； all that can be said in favour of the Academy is； that it
was