avoided him? Suppose she had become his wife, might he not have been disenchanted, and his veneration been succeeded by a bitter disappointment? Yet, while the delusion lasted, no other woman could have filled her place; in no other woman could he have seen such charms; no other love could have inspired his soul to make such labors. I would not be understood as declaring that married love must be necessarily a disenchantment. I would not thus libel humanity, and insult plain reason and experience. Many loves ARE happy, and burn brighter and brighter to the end; but it is because there are many who are worthy of them, both men and women,--because the ideal, which the mind created, IS realized to a greater or less degree, although the loftier the archetype, the less seldom is it found. Nor is it necessary that perfection should be found. A person may have faults which alienate and disenchant, but with these there may be virtues so radiant that the worship, though imperfect, remains,-- a respect, on the whole, so great that the soul is lifted to admiration. Who can love this perishable form, unless one sees in it some traits which belong to superior and immortal natures? And hence the sentiment, when pure, creates a sort of companionship of beings robed in celestial light and exorcises those degrading passions which belong to earth. But Dante saw no imperfections in Beatrice: perhaps he had no opportunity to see them. His own soul was so filled with love, his mind soared to such exalted regions of adoration, that when she passed away he saw her only in the beatified state, in company with saints and angels; and he was wrapped in ecstasies which knew no end,--the unbroken adoration of beauty, grace, and truth, even of those eternal ideas on which Plato based all that is certain, and all that is worth living for; that sublime realism without which life is a failure, and this world is "a mockery, a delusion, and a snare."