believe in evoking the spirit, in dreaming a little about the gods of Olympus, and a little, too, about the gods of the abysmal depths, before the bodily communion. And in earnest, O my Brother, let us do this, despite what old Socrates says about the propriety and wisdom of approaching your wife with prudence and gravity. …”
And thus, if we did not often halloo, Khalid, like a huntsman pursuing his game, would lose himself in the pathless, lugubrious damp of the forest. If we did not prevent him at times, holding firmly to his coattail, he would desperately pursue the ghost of his thoughts even on such precipitous paths to those very depths in which Socrates and Montaigne always felt at home. But he, a feverish, clamorous, obstreperous stripling of a Bedouin, what chance has he in extricating his barbaric instincts from such thorny hedges of philosophy? And had he not quoted Socrates in that last paragraph, it would have been expunged. No, we are not utterly lost to the fine sense of propriety of this chaste and demure age. But no matter how etiolated and sickly the thought, it regains its colour and health when it breathes the literary air. Prudery can not but relish the tang of lubricity when flavoured with the classical. Moreover, if Socrates and Montaigne speak freely of these midnight matters, why not Khalid, if he has anything new to say, any good advice to offer. But how good and how new are his views let the Reader judge.
’Tis very well to speak “of evoking the spirit before the bodily communion,” but those who can boast of a deeper experience in such matters will find in Socrates’ dictum, quoted by Montaigne, the very gist of reason and wisdom. Those wise ones were as farsighted as they were far gone. And moderation, as it was justly said once, is the respiration of the philosopher. But Khalid, though always invoking the distant luminary of transcendentalism for light, can not arrogate to himself this high title. The expansion of all the faculties, and the reduction of the demands of society and the individual to the lowest term;—this, as we understand it, is the aim of transcendentalism. And Khalid’s distance