LITMIR.BIZ

Скачать книгу

But life creeps upward, and the gregarious human forms social groups the like of which never existed before. Consider the family group, for instance. Such a group becomes in itself an entity. By means of the group man is better enabled to pursue happiness. But to maintain the group it must be regulated; so man formulates rules, codes, dim ethical laws for the conduct of the group members. Sexual ties are made less promiscuous and more orderly. A greater privacy is observed. And out of order and privacy spring respect and sacredness.

      But life creeps upward, and the family group itself becomes but a unit of greater and greater groups. And rules and codes change in accordance, until the marriage tie becomes possessed of a history and takes to itself traditions. This history and these traditions form a great fund, to which changing conditions and growing imagination constantly add. And the traditions, more especially, bear heavily upon the individual, overmastering his natural expression of the love instinct and forcing him to an artificial expression of that love instinct. He loves, not as his savage forebears loved, but as his group loves. And the love method of his group is determined by its love traditions. Does the individual compare his beloved's eyes to the stars—it is a trick of old time which has come down to him. Does he serenade under her window or compose an ode to her beauty or virtue—his father did it before him. In his lover's voice throb the voices of myriads of lovers all dead and dust. The singers of a thousand songs are the ghostly chorus to the song of love he sings. His ideas, his very feelings are not his, but the ideas and feelings of countless lovers who lived and loved and whose lives and loves are remembered. Their mistaken facts and foolish precepts are his, and likewise their imaginative absurdities and sentimental philanderings. Without an erotic literature, a history of great loves and lovers, a garland of love songs and ballads, a sheaf of spoken love tales and adventures—without all this, which is the property of his group, he could not possibly love in the way he does.

      To illustrate: Isolate a boy babe and a girl babe of cultured breed upon a desert isle. Let them feed and grow strong on shell-fish and fruit; but let them see none other of their species; hear no speech of mouth, nor acquire knowledge in any way of their kind and the things their kind has done. Well, and what then? They will grow to man and woman and mate as the beasts mate, without romance and without imagination. Does the woman oppose her will to that of the man—he will beat her. Does he become over-violent in the manifestation of his regard, she will flee away, if she can, to secret hiding-places. He will not compare her eyes to the stars; nor will she dream that he is Apollo; nor will the pair moon in the twilight over the love of Hero and Leander. And the many monogamic generations out of which he has descended would fail to prevent polygamy did another woman chance to strand on that particular isle.

      It is the common practice of the man of the London slum to kick his wife to death when she has offended him. And the man of the London slum is a very natural beast who expresses himself in a very natural manner. He has never heard of Hero and Leander, and the comparison of the missus' eyes to the stars would to him be arrant bosh. The gentle, tender, considerate male is an artificial product. And so is the romantic lover, who is fashioned by the love traditions which come down to him and by the erotic literature to which he has access.

      And now to the point. Romantic love being an artificial product, you cannot base its retention upon the claim that it is natural. Your only claim can be that it is the best possible artifice for the perpetuation of life, or that it is the only perfect, all-sufficient, and all-satisfying artifice that man can devise. On the one hand, for the perpetuation of life, man demonstrates the inefficiency of romantic love by his achievements in the domestic selection of animals. And on the other hand, the very irrationality of romantic love will tend to its gradual elimination as the human grows wiser and wiser. Also, because it is such a crude artifice, it forces far too many to contract the permanent marriage tie without possessing compatibility. During the time romantic love runs its course in an individual, that individual is in a diseased, abnormal, irrational condition. Mental or spiritual health, which is rationality, makes for progress, and the future demands greater and greater mental or spiritual health, greater and greater rationality. The brain must dominate and direct both the individual and society in the time to come, not the belly and the heart. Granted that the function romantic love has served has been necessary; that is no reason to conclude that it must always be necessary, that it is eternally necessary. There is such a thing as rudimentary organs which served functions long since fallen in disuse and now unremembered.

      The world has changed, Dane. Sense delights are no longer the sole end of existence. The brain is triumphing over the belly and the heart. The intellectual joy of living is finer and higher than the mere sexual joy of living. Darwin, at the conclusion of his "Origin of Species," experienced a nobler and more exquisite pleasure than did ever Solomon with his thousand concubines and wives. And while our sense delights themselves have become refined, their very refinement has been due to the increasing dominion over them of the intellect. Our canons of art are not founded on the heart. No emotion elaborated the laws of composition. We cannot experience a sense of delight in any art object unless it satisfies our intellectual discrimination. "He is a natural singer," we say of the poet who works unscientifically; "but he is lame, his numbers halt, and he has no knowledge of technique."

      The intellect, not the heart, made man, and is continuing to make him—ah, slowly, Dane, for life creeps slowly upward. The "Advanced Margin" is a favourite shibboleth of yours. And I take it that the Advanced Margin is that portion of our race which is more dominated by intellect than the race proper. And I, as a member of that group, propose to order my affairs in a rational manner. My reason tells me that the mere passion of begetting and the paltry romance of pursuit are not the greatest and most exquisite delights of living. Intellectual delight is my bribe for living, and though the bargain be a hard one, I shall endeavour to exact the last shekel which is my due.

      Wherefore I marry Hester Stebbins. I am not impelled by the archaic sex madness of the beast, nor by the obsolescent romance madness of later-day man. I contract a tie which my reason tells me is based upon health and sanity and compatibility. My intellect shall delight in that tie. My life shall be free and broad and great, and I will not be the slave to the sense delights which chained my ancient ancestry. I reject the heritage. I break the entail. And who are you to say I am unwise?

      Herbert Wace.

      XXV. From the Same to the Same

       Table of Contents

      The Ridge,

       Berkeley, California.

       July 5, 19—.

      I had not intended to answer your letter critically, but, on re-reading, find I am forced to speak if for no other reason than your epithet "parvenu." The word has no reproach. It was ever thus that the old and perishing recognised the vigorous and new. Parvenu, upstart—the term is replete with significance and health. I doubt not Elijah himself was dubbed parvenu when he fluttered with his golden harp into that bright-browed throng, pride-swollen for that they had fought with Michael when Lucifer was hurled into hell.

      "We do not choose our wives as we buy our saddle-horses; we do not plan our marriages as we do the building of our houses,"—so you say, and it is said excellently. No better indictment of romantic love do I ask. And oh, how many good men and women have I heard bitterly arraign society in that in the begetting of children it does not exercise the judgment which it exercises in breeding its horses and its dogs! Marriage is something more than the mere pulsating to romance, the thrilling to vague-sweet strains, the singing idly in empty days, the sating of self with pleasure—what of the children?

      "Never mind the children," says selfish little Love. "It has been our wont never to give any thought to the children; they were incidental. Always have we sought our own pleasure; let us continue to seek our own pleasure." So Society continues to breed its horses and dogs with judgment and forethought and to trust to luck for its children.

      But it won't do, Dane. Life, in a sense, is living and surviving. And all that makes for living and surviving is good. He who follows the fact cannot go astray, while he who has no reverence for the fact wanders afar. Chivalry went mad over an idea. It idealised, if you please. It

Скачать книгу