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road! Keep turning!" has been the scream of convention since convention began.

      So for every commonplace marriage there is a canonised love, and the story is told in the old Greek civilisation by the Hetairæ. You remember how it reads in the history: "The low position generally assigned the wife in the home had a most disastrous effect upon Greek morals. She could exert no such elevating or refining influence as she casts over the modern home. The men were led to seek social and intellectual sympathy and companionship outside the family circle, among a class of women known as Hetairæ, who were esteemed chiefly for their brilliancy of intellect. As the most noted representative of this class stands Aspasia, the friend of Pericles. The influence of the Hetairæ was most harmful to social morality." And the practice persisted through many a renaissance where Lauras and Beatrices were besung, down to the brilliant encyclopædists of the eighteenth century with their avowed loves, down to our Goethe and John Stuart Mill. All of these loves rose in very different motives and environments, yet were they the same fundamentally,—strong, sweet love between man and woman, very much spoiled by the fact that custom permitted the loveless marriage at the same time, but yet love which was good since it was the best that could be had. And when the historian permits himself to say, "The influence of the Hetairæ was most harmful to social morality," it is evident that he also thinks that a marriage which compels husband or wife to seek soul's help elsewhere than in their union is bad and wrong.

      To-day there is a change in attitude. Woman is new-born in strength and dignity, and the highest chivalry the world has ever known is in blossom. She is an equal, a comrade, a right regal person. She is no longer a means but an end in herself, not alone fit to mother men but fit to live in equality with men. I repeat, she is not a means but an individual, with a soul of her own to rear. Because of the greater and more general emancipation of woman the subtlety of modern love has become possible.

      Now for the last point, the question of perpetuation. Just as function precedes organ, so the love of life is inherent in the living for the maintenance of life. But even the primitive man, in whom instinct is strongest, proves himself capable of death. Some men have always been able to give up their lives for some cause. (Indeed there is thought to be suicide amongst animals.) And to-day we certainly no longer say a man must live. Quite as often must he die. Men have found it wise to die at the stake or on the gallows. If this be true of our relation to the life which courses through us, how much more true is it of our instinct to perpetuate ourselves, which pertains to the love of life biologically only, which is often, in the social manifestation of that instinct, a cold intellectual concept and never a dominating thought! We are not driven to procreate. In fact, every child born into the world competes hard for its morsel. Under our unimaginable economic régime all increase in population is a menace.

      I call bringing children into the world a codfish act which causes an overflux of vulgar little earthlings, if the process be not humanised and spiritualised. If the child is conceived not in lust but in love, it is rightly born. If it is the child of your ideal, the offspring of that which is your truest life, then is your progeny your immortality, and then, and then only, have you reason for pride and joy in that which you have caused to be.

      My dear, dear Herbert, my love has not failed. This you must come to understand. Love never fails. The children that might have been mine are better unborn, since I could not give them a mother whom I loved. You remind me that Dante married Gemma, daughter of Manetto Donati, and she bore him seven children. Yet, Herbert, was this wife not mentioned in the "Commedia," nor in "La Vita Nuova," nor anywhere else in his writings. Dante was a Conformist. He was not in all respects above his time; witness his theology. Convention permitted the dispassionate marriage side by side with love. He was conventional, and the infinite moment of meeting in paradise with his Lady was embittered by her "cold, lessoned smiles."

      "Ah, from what agonies of heart and brain,

       What exultations trampling on despair,

       What tenderness, what tears, what hate of wrong,

       What passionate outcry of a soul in pain,

       Uprose this poem of the earth and air,

       This mediaeval miracle of song!"

      It was for Beatrice that this man vexed his spirit with immortal effort and raised a Titan voice which yet is heard in charmed echoes. It was for Beatrice that he descended into the dead regions and climbed the hills of purgatory and soared towards the Rose of Paradise,—"And 'She, where is She?' instantly I cried."

      Dante, our prince of lovers, might have lived better, but he loved well.

      This in answer to your letter. To meet your argument I have found it best to employ something of your own method, but I cannot rid myself of the feeling that I have vulgarised the subject by saying so much about it. I fear my letter would provoke a smile from those who know love and the wonder of its simplicity through all the subtlety. "We, in loving, have no cause to speak so much!" would be their unanswerable criticism. It is easier to live than to argue about life.

      The thought has suddenly assailed me that what I have said may sound derogatory to Hester. Know, then, that I do not think there is a woman in the world who is not capable of inspiring true and abiding love in the heart of some man. Besides, Hester to me looms up as a heroine. Not a hair's breadth of what I know of her that is not beautiful. My regret is that she, who could be "a vision eterne," should be doomed to receive episodically your considerate affection. She does not know your programme. She is a girl who takes your love for granted in the same way as she gives hers, without niggardliness. It is the woman who cannot be content with less than all that is slowly starved to death on a bread-and-water diet and who does not find it out until the end.

      Until the carnival time when you and Hester come to love each other, if that time is to be, you two must be as separate in deed as you are in fact. Forgive me and write soon.

      Yours ever,

       Dane.

      XVII. From Herbert Wace to Dane Kempton

       Table of Contents

      The Ridge,

       Berkeley, California.

       April 2, 19—.

      So you have met Hester's brother? Well, I have had an outing with Hester. She loves me well, I know, and I cannot but confess a thrill at the thought. On the other hand, well do I know the significance of that love, the significance and the cause. Notwithstanding that wonderful soul of hers, she is in no wise constituted differently from her millions of sisters on the planet to-day. She loves—she knows not why; she knows—only that she loves. In other words, she does not reason her emotions.

      But let us reason, we men, after the manner of men. And be thou patient, Dane, and follow me down and under the phenomena of love to things sexless and loveless. And from there, as the proper point of departure, let us return and chart love, its phases and occurrences, from its first beginnings to its last manifestations.

      Things sexless and loveless! Yes, and as such may be classed the drops of life known as unicellular organisms. Such a creature is a tiny cell, capable of performing in itself all the functions of life. That one pulsating morsel of matter is invested with an irritability which, as Herbert Spencer says, enables it "to adjust the inner relations with outer relations," to correspond to its environment—in short, to live. That single cell contracts and recoils from the things in its environment uncongenial to its constitution, and the things congenial it draws to itself and absorbs. It has no mouth, no stomach, no alimentary canal. It is all mouth, all stomach, all alimentary canal.

      But at that low plane the functions of life are few and simple. This bit of vitalised inorganic has no sex, and because of that it cannot love. Reproduction is growth. When it grows over-large it splits in half, and where was one cell there are two. Nor can the parent cell be called mother or father: and for that matter, the parent cell cannot be determined. The original cell split into two cells; one has as much claim to parenthood as the other.

      It lives dimly, to be sure, this mote of life and light;

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