w friendship from life; for we have received nothing bette

books have thought they could say nothing mo

r of their other possessions, although they might be very numerous, but of their friends, though but few, they were not only ignorant of the number, but even when they attempted to reckon it to such as asked them, they set aside aga

rses, slaves, rich apparel, costly vases-and not to procure friends, the most valuable and fairest furniture of life?" And yet, he continues, "every man can tell how many goats or sheep he possesses, but not how many friends." In the choice, moreover, of a dog or of a horse, we

t of the crowd of themselves." Still I do not quite understand Emerson's idea that "men descend to meet." In another place, indeed, he qualifies the statement, and says, "Almost all people descend to meet." Even so I should venture to question it, especially considering the context. "All association," he adds, "must be a compromise, and, what is worse, the very flower and aroma of the flower

thought of the first part of the adage, there is certainly much wisdom in the latter. Many people seem to take more pains and more pleasure in making enemies, than in making

s a thousa

r a one

ho has o

t him ev

here are few great friends

o not seem to realize that conversation may by a little effort be made most instructive and delightful, without being in any way pedantic; or, on the other hand, may be allowed to drift into a mere morass of muddy thought and weedy words. There is hardly anyone from whom we may not learn much, if only they will trouble thems

n this matter to the chapter of accident. It is well and right, indeed, to be courteous and considerate to every one with whom we are brought into contact, but to choose them as real friends is another matter. Some seem to make a man a friend, or try t

nderness for all. There is indeed some good in most men. "I have heard much," says Mr. Nasmyth in his charming autobiography, "about the ingratitude and selfis

unkind hear

ess still

e gratit

r left me

ms and fables. But a sublime hope cheers ever the faithful heart, that elsewhere in other regions of th

nd value of life, we must in the main depend on ourselv

it is a mere and miserable solitude to want true friends, without which the world is but a wilderness." Not only, he adds, does friendship introduce "daylight in the understanding out of darkness and confusion of thoughts;" it "maketh a fair day in the affections from storm and tempests:" in consultation with a friend a man "tosseth his thoughts more easily; he marshalleth

rs may be most interesting! and many will agree with Dr. Johnson when, d

dds, "or praising them," the injunction seems to me of doubtful value. Surely Marcus Aurelius more wisely advises that "when thou wishest to delight thyself, think of the virtues of those who live with thee; for instance, the activity of one, and the modesty of another, and the liberality of a third, and some other good quality of a fourth. For nothing

iends in the world." This I hope and think is too strong, but at any rate try to be one of the four. And when you have made a friend, keep him. Hast thou a friend

e. Some people never seem to appreciate their friends till they have lost the

e the wild love and the keen sorrow, to give one instant's pleasure to the pulseless heart, or atone in the lowest measure to the departed

ore difficult to assert, though dead they are alive." This seems a paradox, yet it there not much truth in his explanation? "To me, indeed, Scipio still lives, and will always live; for I love the

e, and if we deserve so great a blessing, then they will be always with

Ru