concerned, but personal relations are quite another thing. Here again the narrowing of the field within which mutuality operates lessens its dignity and intensifies its aggressive power. No wonder, then, we are apt to picture trade as a conscienceless struggle of competitors for private gain. But the picture is disproportionate and erroneous. Savagery is possible here, but so is much else. Commerce has a deep ethical ground and wide ethical opportunities, co-operation being as essential to it as competition. It exists only through service to the community. The mutual relations of partnership are constantly being extended, single trades organizing to promote their common interests, and chambers of commerce overseeing the business of a whole city. Those who engage in trade are no less human beings than their fellows and are continually discovering that honorable and high-minded methods of conducting business are in the long run profitable. The very competitions that arise are useful promoters of efficiency, and the general government stands ready in the background to fix limits beyond which greed shall not go. There are, in short, many circumstances in the life of trade which to a good degree neutralize the limitations which I have pointed out in its application of the principle of mutuality. That principle, too, runs far beyond the field of partnership. Partnership brings persons into mutual relations only with reference to certain external ends. Brown and I joined only those fragments of our lives which were connected with the sale of shoes. We might join extensive portions, might merge not merely our occupations but all our personal interests. In him I might discover what contributes to my best growth and he find no less in me. In this way we should reach a new species of existence to which the definition of mutuality previously given would apply in a higher sense. I should here recognize another and myself as more completely constituent members of one another, each being essential to the welfare of each. Here no new elements enter which were not included in partnership. There as here identification of interests appears, the abolition of mine and thine, the double gain; only here there is no restriction of the field. The lives are identified throughout their full depth and extent. They do not merely collaborate for a specific purpose. Such is the attitude of love, so familiar, so mysterious, so potent in developing whatever is best in us. In it both egoism and altruism have ample room. If I loved Brown, I should not hesitate to own that I sought him for my own advantage, though I should also bid him to take of me all he wanted--the more, the better. And I should expect the same double response from him. Edmund Spenser has stated the matter with great precision in his “Hymn in Honor of Beauty”: