JACK LONDON: All 22 Novels in One Illustrated Edition - Джек Лондон

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the body for the spirit's health's sake, but to die when all within is warm and clamorous for life is terrible. Such a death they die who are held together, not by the bonds of the spirit, but by those of convention. They who would go from each other and dare not, die the ignominious death of fear. The suicide is contemptible, besides being pitiable, when he is hounded out of life despite himself, when he is a little embezzler of a clerk who rushes from the music hall to the Thames and thinks of the unfinished glass with his last breath. No, I do not underestimate the tragedy of the paradox. Yet I say that if love were accountable for it (which it is not), it would still be folly to forswear love. Do you ask why? Because its dangers are the dangers common to all life, and we are so made that we cannot be frightened away from our portion of experience. We are as loth to give up our nights as our days. The winters as the summers, all the seasons and all the climes, the fears as the hopes, all the travail of deepest, fullest living, we claim as our own forever. We guard jealously our heritage of feeling. Would you for all the world sleep rather than wake, forget rather than remember? Then cease the requiem of your speech about the dangers of disillusion!

      Madness and selfishness were the cause of Louisa Naveret's death, and the man who was mad and selfish was her lover. The poor man had not the strength to renounce when he thought he found himself face to face with the necessity of renouncing. But all lovers are not too weak to cope with love. John Ruskin, if you remember, loved his wife, and he shot neither himself, nor her, nor Millais. Charles J. Johnson is not a Ruskin, and Ruskin's love was not a madness.

      And, Herbert, to me there is nothing comic in a stress of feeling. Let the lover pale and flutter and faint; in the presence of his deity it is an acceptable form of worship. The very self-possessed lover is more preposterous!

      Your book has not yet reached me. To-morrow I shall write again, providing I remember how to write a natural letter.

      Yours,

       Dane Kempton.

      XXIII. From the Same to the Same

       Table of Contents

      London.

       June 20, 19—.

      There are impersonal hours when the things of the day drop below consciousness and the spirit grows devotional and wends a pilgrimage to larger spheres, there to sit apart. Such a respite was mine to-day. There had been a call to rouse and put forth work, and I wrought with all the puniness of my might (woe is me!), and earned my post at the window that looks out upon the large things. The best of nights and days of toil is that there comes a twilight in which fatigued eyes see clear. I said it did not matter how you do about your marriage. Time may right you in a way I cannot know. I said it did not matter if you are not righted in this, there being so much that never rights itself. Both hope and despair were followed by a calm of neutrality. The inquiry waited no solution. The stress no longer touched me, and my twilight became luminous. I saw things as from a height and forms dropped out of my range, when Barbara came tugging at me, and my pale while of abstraction was at an end.

      She wanted to know what troubled me. She made her way to me, hurried but resolved, and stated her demand. "You catechised me yesterday; to-night you shall answer."

      She had come to defend herself. My talk having of late taken on the sameness of that of the man of one idea, Barbara was aroused. I was gauging her because she distressed me, was her thought. (I had been trying to find whether it is possible to live differently from her and live happily and well.) "You think I am not close enough to Earl, because I mourn for my little one, perhaps. You think me not sufficiently happy to be wifely." Could I suppose aught else from such an utterance but that there was an estrangement and hidden pain? How, unless there were sorrow, could the woman see herself sorrowed for? My mind leapt to possibilities. Little Barbara on the rack was more than I could bear. I groped for her hands. It was a fault in her to be so much on her guard. She had no sorrow to confess, and spoke—only to ward off what was not directed toward her.

      "The tenour of your talk led me on to believe—" she stammered with hot cheeks. It is a standing offence of hers to imagine herself accused, and she admits it is a weakness born of lack of poise. "But I took all for granted, I thought you fortunate beyond any other woman," I protested. At this the radiance broke forth. I forgave the chill that her first words on entering the room struck to my heart, and she forgot what she had imagined.

      There is nothing more important than the play and interplay of feeling. Were Barbara "unwifely," I could not blame her, but neither could I have at hand my proof of dear miracles. My proof remained to me, for there she stood, her face lifted toward mine, her mouth tremulous, her grey eyes swimming. The mate woman was stirred. Barbara is twenty-six and has been married seven years, and she still vibrates with the old wonder to find herself loving and beloved.

      I meant to tell you of what we spoke later, in the hope that I could show you a little better what I hold dear and why. But my hand grows nerveless. The twilight of abstraction has set in. A little while ago this hand was quick to rest on Barbara's as I called her my heroine. She is that, not alone because she is pure and good and strong, but because she can accept the test of her instincts. It takes both faith and strength to obey oneself. "When shows break up, what but one's Self remains?" asks Whitman. The shows are but shows for Barbara. Will I look into your eyes on the morrow and find them, like hers, clear? Grant that it be!

      Dane.

      XXIV. From Herbert Wace to Dane Kempton

       Table of Contents

      The Ridge,

       Berkeley, California.

       July 1, 19—.

      Somewhere in Ward you may read, "It must constantly be borne in mind that all progress consists in the arbitrary alteration, by human efforts and devices, of the normal course of nature, so that civilisation is wholly an artificial product." Why, Dane, this is large enough to base a sociology upon. And I must ask you first, is it true? Second, do you understand, do you appreciate, the tremendous significance of it? And third, how can you bring your philosophy of love in accord with it?

      Romantic love is certainly not natural. It is an artifice, blunderingly and unwittingly introduced by man into the natural order. Is this audacious? Let us see. In a state of nature the love which obtains is merely the passion for perpetuation devoid of all imagination. The male possesses the prehensile organs and the superior strength. Beyond the ardour of pursuit the female has no charms for him. But he is driven irresistibly to pursuit. And by virtue of his prehensile organs and superior strength he ravishes the females of his species and goes his way. But life creeps slowly upward, increasing in complexity and necessarily in intelligence. When some forgotten inventor of the older world smote his rival or enemy with a branch of wood and found that it was good and thereafter made a practice of smiting rivals and enemies with branches of wood, then, and on that day, artificiality may be said to have begun. Then, and on that day, was begun a revolution destined to change the history of life. Then, and on that day, was laid the cornerstone of that most tremendous of artifices, CIVILISATION!

      Trace it up. Our ape-like and arboreal ancestors entered upon the first of many short cuts. To crack a marrow-bone with a rock was the act which fathered the tool, and between the cracking of a marrow-bone and the riding down town in an automobile lies only a difference of degree. The one is crudely artificial, the other consummately artificial. That is all. There have been improvements. The first inventors grasped that truthful paradox, "the longest way round is the shortest way home," and forsook the direct pursuit of happiness for the indirect pursuit of happiness. If the happiness of a savage depended upon his crossing an extensive body of water, he did not directly proceed to swim it, but turned his back upon it, selected a tree from the forest, shaped it with his rude tools and hollowed it out with fire, then launched it in the water and paddled toward where his happiness lay.

      Now concerning love. In the state of nature it is a brutal passion, nothing more. There is

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