At Large. Benson Arthur Christopher

look at one side of the medal, and who brood over the fact that they have been disappointed and have failed. For such as these, there follow the faded years of cynicism and dreariness. But that disillusionment, that humiliation, are the freshest and most beautiful things in the world, for people who have real generosity of spirit, and whose vanity has been of a superficial kind; because they thus realise that these great gifts are real and true things, but that they must be deserved and not captured; and then perhaps such people begin their life-work afresh, in a humble and hopeful spirit; and if it be too late for them to do what they might have once done, they do not waste time in futile regret, but are grateful for ever so little love and tenderness. After all, they have lived, they have learnt by experience; and it does not yet appear what we shall be. Somewhere, far hence—who knows?—we shall make a better start.

      Some philosophers have devoted time and thought to tracing backwards all our emotions to their primal origin; and it is undoubtedly true that in the intensest and most passionate relationships of life—the love of a man for a woman, or a mother for a child—there is a large admixture of something physical, instinctive, and primal. But the fact also remains that there are unnumbered relationships between all sorts of apparently incongruous persons, of which the basis is not physical desire, or the protective instinct, and is not built up upon any hope of gain or profit whatsoever. All sorts of qualities may lend a hand to strengthen and increase and confirm these bonds; but what lies at the base of all is simply a sort of vital congeniality. The friend is the person whom one is in need of, and by whom one is needed. Life is a sweeter, stronger, fuller, more gracious thing for the friend's existence, whether he be near or far: if the friend is close at hand, that is best; but if he is far away, he is still there, to think of, to wonder about, to hear from, to write to, to share life and experience with, to serve, to honour, to admire, to love. But again it is a mistake to think that one makes a friend because of his or her qualities; it has nothing to do with qualities at all. If the friend has noble qualities, we admire them because they are his; if he has obviously bad and even noxious faults, how readily we condone them or overlook them! It is the person that we want, not what he does or says, or does not do or say, but what he is: that is eternally enough.

      Of course, it does sometimes happen that we think we have made a friend, and on closer acquaintance we find things in him that are alien to our very being; but even so, such a friendship often survives, if we have given our heart, or if affection has been bestowed upon us—affection which we cannot doubt. Some of the richest friendships of all are friendships between people whose whole view of life is sharply contrasted; and then what blessed energy can be employed in defending one's friend, in explaining him to other people, in minimising faults, in emphasising virtues! "While the thunder lasted," says the old Indian proverb, "two bad men were friends." That means that a common danger will sometimes draw even malevolent people together. But, for most of us, the only essential thing to friendship is a kind of mutual trust and confidence. It does not even shake our faith to know that our friend may play other people false: we feel by a kind of secret instinct that he will not play us false; and even if it be proved incontestably that he has played us false, why, we believe that he will not do so again, and we have all the pleasure of forgiveness.

      Who shall explain the extraordinary instinct that tells us, perhaps after a single meeting, that this or that particular person in some mysterious way matters to us? The person in question may have no attractive gifts of intellect or manner or personal appearance; but there is some strange bond between us; we seem to have shared experience together, somehow and somewhere; he is interesting, whether he speaks or is silent, whether he agrees or disagrees. We feel that in some secret region he is congenial. Est mihi nescio quid quod me tibi temperat astrum, says the old Latin poet—"There is something, I know not what, which yokes our fortunes, yours and mine." Sometimes indeed we are mistaken, and the momentary nearness fades and grows cold. But it is not often so. That peculiar motion of the heart, that secret joining of hands, is based upon something deep and vital, some spiritual kinship, some subtle likeness.

      Of course, we differ vastly in our power of attracting and feeling attraction. I confess that, for myself, I never enter a new company without the hope that I may discover a friend, perhaps THE friend, sitting there with an expectant smile. That hope survives a thousand disappointments; yet most of us tend to make fewer friends as time goes on, partly because we have not so much emotional activity to spare, partly because we become more cautious and discreet; and partly, too, because we become more aware of the responsibilities which lie in the background of a friendship, and because we tend to be more shy of responsibility. Some of us become less romantic and more comfortable; some of us become more diffident about what we have to give in return; some of us begin to feel that we cannot take up new ideas—none of them very good reasons perhaps; but still, for whatever reason, we make friends less easily. The main reason probably is that we acquire a point of view, and it is easier to keep to that, and fit people in who accommodate themselves to it, than to modify the point of view with reference to the new personalities. People who deal with life generously and large-heartedly go on multiplying relationships to the end.

      Of course, as I have said, there are infinite grades of friendship, beginning with the friendship which is a mere camaraderie arising out of habit and proximity; and every one ought to be capable of forming this last relationship. The modest man, said Stevenson, finds his friendships ready-made; by which he meant that if one is generous, tolerant, and ungrudging, then, instead of thinking the circle in which one lives inadequate, confined, and unsympathetic, one gets the best out of it, and sees the lovable side of ordinary human beings. Such friendships as these can evoke perhaps the best and simplest kind of loyalty. It is said that in countries where oxen are used for ploughing in double harness, there are touching instances of an ox pining away, and even dying, if he loses his accustomed yoke-fellow. There are such human friendships, sometimes formed on a blood relationship, such as the friendship of a brother and a sister; and sometimes a marriage transforms itself into this kind of camaraderie, and is a very blessed, quiet, beautiful thing.

      And then there are infinite gradations, such as the friendships of old and young, pupils and masters, parents and children, nurses and nurslings, employers and servants, all of them in a way unequal friendships, but capable of evoking the deepest and purest kinds of devotion: such famous friendships have been Carlyle's devotion to his parents, Boswell's to Johnson, Stanley's to Arnold; till at last one comes to the typical and essential thing known specially as friendship—the passionate, devoted, equal bond which exists between two people of the same age and sex; many of which friendships are formed at school and college, and which often fade away in a sort of cordial glow, implying no particular communion of life and thought. Marriage is often the great divorcer of such friendships, and circumstances generally, which sever and estrange; because, unless there is a constant interchange of thought and ideas, increasing age tends to emphasise differences. But there are instances of men, like Newman and FitzGerald, who kept up a sort of romantic quality of friendship to the end.

      I remember the daughter of an old clergyman of my acquaintance telling me a pathetic and yet typical story of the end of one of these friendships. Her father and another elderly clergyman had been devoted friends in boyhood and youth. Circumstances led to a suspension of intercourse, but at last, after a gap of nearly thirty years, during which the friends had not met, it was arranged that the old comrade should come and stay at the vicarage. As the time approached, her father grew visibly anxious, and coupled his frequent expression of the exquisite pleasure which the visit was going to bring him with elaborate arrangements as to which of his family should be responsible for the entertainment of the old comrade at every hour of the day: the daughters were to lead him out walking in the morning, his wife was to take him out drives in the afternoon, and he was to share the smoking-room with a son, who was at home, in the evenings—the one object being that the old gentleman should not have to interrupt his own routine, or bear the burden of entertaining a guest; and he eventually contrived only to meet him at meals, when the two old friends did not appear to have anything particular to say to each other. When the visit was over, her father used to allude to his guest with a half-compassionate air: "Poor Harry, he has aged terribly—I never saw a man so changed, with such a limited range of interests; dear fellow, he has quite lost his old humour. Well, well! it was a great pleasure to see him here. He was very anxious that we should go to stay with him, but I am afraid that will be rather difficult