Friendship has as many planes as human life and human association. The men with whom we play golf and tennis, billiards and whist, are friends on the lowest plane--that of common pleasures. Our professional and business associates are friends upon a little higher plane--that of the interests we share. The men who have the same social customs and intellectual tastes; the men with whom we read our favourite authors, and talk over our favourite topics, are friends upon a still higher plane--that of identity of æsthetic and intellectual pursuits. The highest plane, the best friends, are those with whom we consciously share the spiritual purpose of our lives. This highest friendship is as precious as it is rare. With such friends we drop at once into a matter-of-course intimacy and communion. Nothing is held back, nothing is concealed; our aims are expressed with the assurance of sympathy; even our shortcomings are confessed with the certainty that they will be forgiven. Such friendship lasts as long as the virtue which is its common bond. Jealousy cannot come in to break it up. Absolute sincerity, absolute loyalty,--these are the high terms on which such friendship must be held. A person may have many such friends on one condition: that he shall not talk to any one friend about what his friendship permits him to know of another friend. Each such relation must be complete within itself; and hermetically sealed, so far as permitting any one else to come inside the sacred circle of its mutual confidence. In such friendship, differences, as of age, sex, station in life, divide not, but rather enhance, the sweetness and tenderness of the relationship. In Aristotle's words: "The friendship of the good, and of those who have the same virtues, is perfect friendship. Such friendship, therefore, endures so long as each retains his character, and virtue is a lasting thing." VIII CRITICISM AND SUMMARY OF ARISTOTLE'S TEACHING If finally we ask what are the limitations of Aristotle, we find none save the limitations of the age and city in which he lived. He lived in a city-state where thirty thousand full male citizens, with some seventy thousand women and children dependent upon them, were supported by the labour of some hundred thousand slaves. The rights of man as such, whether native or alien, male or female, free or slave, had not yet been affirmed. That crowning proclamation of universal emancipation was reserved for Christianity three centuries and a half later. Without this Christian element no principle of personality is complete. Not until the city-state of Plato and Aristotle is widened to include the humblest man, the lowliest woman, the most defenceless little child, does their doctrine become final and universal. Yet with this single limitation of its range, the form of Aristotle's teaching is complete and ultimate. Deeper, saner, stronger, wiser statement of the principles of personality the world has never heard.