Although he read little of our modern literature, my friend, with the affable good-nature which belonged to him, graciously permitted me to consult him upon various literary undertakings meditated by the desultory ambition of a young and inexperienced student.  And at that time I sought his advice upon a work of imagination, intended to depict the effects of enthusiasm upon different modifications of character.  He listened to my conception, which was sufficiently trite and prosaic, with his usual patience; and then, thoughtfully turning to his bookshelves, took down an old volume, and read to me, first, in Greek, and secondly, in English, some extracts to the following effect:—­

“Plato here expresses four kinds of mania, by which I desire to understand enthusiasm and the inspiration of the gods:  Firstly, the musical; secondly, the telestic or mystic; thirdly, the prophetic; and fourthly, that which belongs to love.”

The author he quoted, after contending that there is something in the soul above intellect, and stating that there are in our nature distinct energies,—­by the one of which we discover and seize, as it were, on sciences and theorems with almost intuitive rapidity, by another, through which high art is accomplished, like the statues of Phidias,—­proceeded to state that “enthusiasm, in the true acceptation of the word, is, when that part of the soul which is above intellect is excited to the gods, and thence derives its inspiration.”

The author, then pursuing his comment upon Plato, observes, that “one of these manias may suffice (especially that which belongs to love) to lead back the soul to its first divinity and happiness; but that there is an intimate union with them all; and that the ordinary progress through which the soul ascends is, primarily, through the musical; next, through the telestic or mystic; thirdly, through the prophetic; and lastly, through the enthusiasm of love.”

While with a bewildered understanding and a reluctant attention I listened to these intricate sublimities, my adviser closed the volume, and said with complacency, “There is the motto for your book,—­the thesis for your theme.”

“Davus sum, non Oedipus,” said I, shaking my head, discontentedly.  “All this may be exceedingly fine, but, Heaven forgive me,—­I don’t understand a word of it.  The mysteries of your Rosicrucians, and your fraternities, are mere child’s play to the jargon of the Platonists.”

“Yet, not till you rightly understand this passage, can you understand the higher theories of the Rosicrucians, or of the still nobler fraternities you speak of with so much levity.”

“Oh, if that be the case, I give up in despair.  Why not, since you are so well versed in the matter, take the motto for a book of your own?”

“But if I have already composed a book with that thesis for its theme, will you prepare it for the public?”

“With the greatest pleasure,” said I,—­alas, too rashly!