open. Camille was the pamphleteer, the editor, the popular voicer of the period. There was reason in the recognition of him as the "Attorney-General of the Lamppost;" yet he was more than a mere inciter to vigorous action; he was a thinker with a purpose in his thinking. Lord Brougham says of him: "The merit of Camille rises very much above any literary fame which writers can earn, or the public voice can bestow. He appears ever [after the Revolution had begun] to have been a friend to milder measures than suited the tastes of the times." And it has been said that his latest work, in the Vieux Cordelier, was "the noblest expression of revolutionary thought." At the beginning of his revolutionary career, Camille was the friend of Robespierre, who had been his fellow-student at the College of Louis the Grand in Paris; and the two friends were workers together in the Jacobin Club. But Camille was more of a man, a truer man, with nobler instincts, than Robespierre; and it was not long before Camille formed a worthier friendship with Danton; and from the beginning of their acquaintance until their death together, Camille and Danton were devoted friends. "If any man," says Brougham, can more than another be termed the author of the French Revolution, it is Danton;" and Guizot suggests that "the indomitable, inexhaustible genius of the Revolution resided in that unequal nature" of his. Danton was alike admired by the populace and feared by the strong thinkers of his day. He was called "the Mirabeau of the sans culottes," a "Titan," and "Jove the Thunderer." And Danton has been rightly called the "inspirer" of Camille.

When Danton was made Minister of Justice, Camille was made his secretary-general. Thenceforward the two friends were as one, in their thinking and doing. Together they voted in the Assembly for the death of the king. When Danton was at the head of the Triumvirate in the Reign of Terror, Camille was his mouthpiece and advocate in all efforts at shaping public sentiment or directing public thought. When Robespierre would be rid of Danton he must be rid of Camille as well; for the two were one, and either was the other. So it was that they were sent together to the scaffold, on April 5, 1794, to die together as friends; and that "with them died also the hope of the Revolution." Nor was it merely a coincidence that these two men were in political affiliation in their revolutionary career. They were friends to the last. Guizot records that when they went to execution Danton "wished to embrace Camille Desmoulins at the foot of the scaffold, but the executioner separated them. 'Wretch,' said he, 'you will not hinder our heads from kissing in the basket presently.'"

These representative illustrations from the course of Greek and Roman and English and French and American peoples, in their contests for liberty, are sufficient to indicate the prevailing power of this sentiment in this field of human endeavor. Added research would supply added proof in the same direction.

T might, at first thought, seem that calm philosophy would be less likely than any form of practical action to exhibit the influence of personal friendship; but when

we consider that philosophy is human thinking concerning the relations of things, we can see that the spirit of the individual thinker will naturally affect the manner of his thinking; and that, therefore, philosophers are liable to feel the sway, in all their reasonings, of the most potent of human sentiments. As a matter of fact it is found that philosophies, ancient and modern, have given large prominence to the element of friendship; and that the authors of those philosophies have been peculiarly open to its immediate influence.

Tradition assigns to the Greek Pythagoras, in the sixth century before our era, the claim of being the first to call himself a philosopher, or "lover of wisdom." We know but little of the personal history, or even of the specific teachings, of Pythagoras; but the numerous stories concerning his influence over his contemporaries go to show that he was a man who loved and was loved. And the one saying of his that has been preserved to us in classic records, is his reference to "a friend" as "the half of one's soul." Out of the choicest of his followers, Pythagoras is said to have formed a select brotherhood, or society of friends whom he drew close to himself in the privileges of confidence and affection; and within this sacred circle of sworn friends there were inner circles, one within another, until the innermost was reached by those nearest and dearest to himself.

In the brief writings ascribed to Pythagoras, under the name of "Golden Words," probably composed by one of his disciples as embodying the great master's more important teachings, there is an appeal to all to choose wisely in friendship; and this appeal immediately follows the injunction to duties that look God-ward, as if friendship were the highest duty in purely human relations. And a modern historian of classic times, summing up the influences of Pythagorean philosophy, says: "As regards the fruits of this system of training or belief, it is interesting to remark, that wherever we have notices of distinguished Pythagoreans, we usually hear of them as men of great uprightness, conscientiousness, and self-restraint, and as capable of devoted and enduring friendship." Damon and Pythias were representative Pythagoreans, and their undying friendship seems to have been in the line of the teachings of this first of the Greek philosophers.

Confucius was a contemporary of Pythagoras, in that wonderful sixth century before our era. While his philosophy was mainly limited to the principles that should govern men in their development of personal character, and in their purely social relations, it had in it enough that was of permanent value to make its impress on, and to hold its power over, one-third of the human race for now twenty-four centuries; and friendship was a permanent element in the philosophy of Confucius. It is said that when Tze-kung once asked the sage "if there were any one word which would serve as a rule of practice for all one's life," Confucius replied "Yes," and then named the word, or composite character, shu, meaning literally "as heart." This he explained by showing that we were to look out upon others in that sympathy with them, and that regard for them, which our hearts would prompt us to have for ourselves. An unselfish affection, which is the very essence of friendship, Confucius made the active principle of his system of social ethics. The more ancient Chinese classics which were studied by Confucius, made the cultivation of friendship a means of spiritual attainment; and the most eminent followers of Confucius named friendship as the first of social relations. Throughout the writings of Confucius the influence on himself of his personal friendships is plainly disclosed; and he explicitly declared that his ideal in that direction was beyond his attainment.

After Pythagoras there came Socrates and Plato as new beginners in the realm of speculative philosophy, whose influence has been on all the ages since; and in the lives and teachings of both these philosophers friendship bore an important part. Socrates was dependent, from the beginning, on the help of a devoted friend in securing the possibility and means of the best intellectual training that