It is clear, then, that in his treatment of comradeship, or the impassioned love of man for man, Whitman has struck a keynote, to the emotional intensity of which the modern world is unaccustomed. It therefore becomes of much importance to discover the poet-prophet's Stimmung—his radical instinct with regard to the moral quality of the feeling he encourages. Studying his works by their own light, and by the light of their author's character, interpreting each part by reference to the whole and in the spirit of the whole, an impartial critic will, I think, be drawn to the conclusion that what he calls the "adhesiveness" of comradeship is meant to have no interblending with the "amativeness" of sexual love. Personally, it is undeniable that Whitman possesses a specially keen sense of the fine restraint and continence, the cleanliness and chastity, that are inseparable from the perfectly virile and physically complete nature of healthy manhood. Still, we may predicate the same ground-qualities in the early Dorians, those martial founders of the institution of Greek Love; and it is notorious to students of Greek civilisation that the lofty sentiment of their chivalry was intertwined with singular anomalies in its historical development.
To remove all doubt about Whitman's own intentions when he composed "Calamus," and promulgated his doctrine of impassioned comradeship, I wrote to him, frankly posing the questions which perplexed my mind. The answer I received, dated Camden, New Jersey, U.S.A., August 19, 1890, and which he permits me to make use of, puts the matter beyond all debate, and confirms the conclusions to which I had been led by criticism. He writes as follows: "About the questions
