The Kempton-Wace Letters Part 8

One boy, running twenty-five machines, turns out a thousand pairs of socks a day. His granny toiled a thousand days to do the same. Waste has been eliminated, the roundabout overcome. And so with romance. I strive not to be blinded by its beauty, but to give it exact appraisal.

Oftentimes it is the roundabout, the wasteful, and must needs be eliminated. Thus chivalry and its romance vanished before the chemist and the engineer, before the man who mixed gunpowder and the man who dug ditches.

I melancholy? Sir, I have not the time--so may I model my answer after the great Aga.s.siz. I am not a Werther of science, but rather you are a John Ruskin of these latter days. He wept at the profanation of the world, at the steam-launches violating the sanct.i.ty of the Venetian ca.n.a.ls and the electric cars running beneath the shadow of the pyramids; and you weep at the violation of like sanct.i.ties in the spiritual world.

A gondola is more beautiful, but the steam-launch takes one places, and an electric car is more comfortable than the hump of a camel. It is too bad, but waste romance, as waste energy, must be eliminated.

Enough. I shall go on with the argument. I have drawn the line between pre-nuptial love and post-nuptial love. The former, which is the real s.e.xual love, the love of which the poets sing and which "makes the world go round," I have called romantic love. The latter, which in actuality is s.e.x comrades.h.i.+p, I call conjugal affection or friends.h.i.+p. To be more definite, I shall call the one "love," the other "affection" or "friends.h.i.+p." Now love is not affection or friends.h.i.+p, yet they are ofttimes mistaken, one for the other, for it so happens that the friends.h.i.+p, which is akin to conjugal affection, is in many instances pre-nuptial in its development--a token, I take it, of the higher evolution of the human, an audaciousness which dares to shake off the blind pa.s.sion and evade nature's trick as man evaded when he harnessed steam and rested his feet. It is of common occurrence that a man and woman, through long and tried friends.h.i.+p, reach a fine appreciation of each other and marry; and the run of such marriages is the happiest.

Neither blinded nor frenzied by the unreasoned pa.s.sion of love, they have weighed each other,--faults, virtues, and all,--and found a compatibility strong enough to withstand the strain of years and misfortune, and wise enough to compromise the individual clashes which must inevitably arise when soul shares never ending bed and board with soul. They have achieved before marriage what the love-impelled man and woman must achieve after marriage if they would continue to live together; that is, they have sought and found compatibility before binding themselves, instead of binding themselves first and then seeking if there be compatibility or not.

Let me apparently digress for the moment and bring all clear and straight. The emotions have no basis in reason. We smile or are sad at the manifestation of jealousy in another. We smile or are sad because of the unreasonableness of it. Likewise we smile at the antics of the lover. The absurdities he is guilty of, the capers he cuts, excite our philosophic risibility. We say he is mad as a March hare. (Have you ever wondered, Dane, why a March hare is deemed mad? The saying is a pregnant one.) However, love, as you have tacitly agreed, is unreasonable. In fact, in all the walks of animal life no rational sanction can be found for the love-acts of the individual. Each love act is a hazarding of the individual's life; this we know, and it is only impelled to perform such acts because of the madness of the trick, which, though it strikes at the particular life, makes for the general life.

So I think there is no discussion over the fact that this emotion of love has no basis in reason. As the old French proverb runs, "The first sigh of love is the last of wisdom." On the other hand, the individual not yet afflicted by love, or recovered from it, conducts his life in a rational manner. Every act he performs has a basis in reason--so long as it is not some other of the emotional acts. The stag, locking horns with a rival over the possession of a doe, is highly irrational; but the same stag, hiding its trail from the hounds by taking to water, is performing a highly rational act. And so with the human. We model our lives on a basis of reason--of the best reason we possess. We do not put the scullery in the drawing-room, nor do we repair our bicycles in the bedchamber. We strive not to exceed our income, and we deliberate long before investing our savings. We demand good recommendations from our cook, and take letters of introduction with us when we go abroad. We overlook the petulant manner of our friend who rowed in the losing barges at the race, and we forgive on the moment the sharp answer of the man who has sat three nights by a sick-bed. And we do all this because our acts have a basis in reason.

Comes the lover, tricked by nature, blind of pa.s.sion, impelled madly toward the loved one. He is as blind to her salient imperfections as he is to her petty vices. He does not interrogate her disposition and temperament, or speculate as to how they will coordinate with his for two score years and odd. He questions nothing, desires nothing, save to possess her. And this is the paradox: _By nature he is driven to contract a temporary tie, which, by social observance and demand, must endure for a lifetime._ Too much stress cannot be laid upon this, Dane, for herein lies the secret of the whole difficulty.

But we go on with our lover. In the throes of desire--for desire is pain, whether it be heart hunger or belly hunger--he seeks to possess the loved one. The desire is a pain which seeks eas.e.m.e.nt through possession. Love cannot in its very nature be peaceful or content. It is a restlessness, an unsatisfaction. I can grant a lasting love just as I can grant a lasting satisfaction; but the lasting love cannot be coupled with possession, for love is pain and desire, and possession is eas.e.m.e.nt and fulfilment. Pursuit and possession are accompanied by states of consciousness so wide apart that they can never be united.

What is true of pursuit cannot be true of possession, no more than the child, grasping the bright ball, can deem it the most wonderful thing in the world--an apprais.e.m.e.nt which it certainly made when the ball was beyond reach.

Let us suppose the loved one is as madly impelled toward the lover. In a few days, in an hour, nay, in an instant--for there is such a thing as love at first sight--this man and woman, two unrelated individuals, who may never have seen each other before, conceive a pa.s.sion, greater, intenser, than all other affections, friends.h.i.+ps, and social relations.

So great, so intense is it, that the world could crumble to star-dust so long as their souls rushed together. If necessary, they would break all ties, forsake all friends, abandon all blood kin, run away from all moral responsibilities. There can be no discussion, Dane. We see it every day, for love is the most perfectly selfish thing in the universe.

But this is easily reconcilable with the scheme of things. The true lover is the child of nature. Natural selection has determined that exogamy produces fitter progeny than endogamy. Cross fertilisation has made stronger individuals and types, and likewise it has maintained them. On the other hand, were family affection stronger than love, there would be much intermarriage of blood relations and a consequent weakening of the breed. And in such cases it would be stamped out by the stronger-breeding exogamists. Here and there, even of old time, the wise men recognised it; and we so recognise it to-day, as witness our bars against consanguineous marriage.

But be not misled into the belief that love is finer and higher than affection and friends.h.i.+p, that the yielding to its blandishments is higher wisdom on the part of our lovers. Not so; they are puppets and know and think nothing about it. They come of those who yielded likewise in the past. They obey forces beyond them, greater than they, their kind, and all life, great as the great forces of the physical universe.

Our lovers are children of nature, natural and uninventive. Duty and moral responsibility are less to them than pa.s.sion. They will obey and procreate, though the heavens roll up as a scroll and all things come to judgment. And they are right if this is what we understand to be "the bloom, the charm, the smile of life."

Yet man is man because he chanced to develop intelligence instead of instinct; otherwise he would to this day have remained among the anthropoid apes. He has turned away from nature, become unnatural, as it were, disliked the earth upon which he found himself, and changed the face of it somewhat to his liking. His trend has been, and still is, to perform more and more acts with a rational sanction. He has developed a moral nature, made laws, and by the sheer force of his will and reason curbed his lyings and his l.u.s.ts.

However, our lovers are natural and uninventive. They get married.

Pursuit, with all its Tantalus delights, its sighings and its songs, is gone, never to return. And in its place is possession, which is satisfaction, familiarity, knowledge. It heralds the return of rationality, the return to duty of the weighing and measuring qualities of the mind. Our lovers discover each other to be mere man and woman after all. That ethereal substance which the man took for the body of the loved one becomes flesh and blood, p.r.o.ne to the common weaknesses and ills of flesh and blood. He, on the other hand, betrays little petulancies of disposition, little faults and predispositions of which she never dreamed in the pre-nuptial days, and which she now finds eminently distasteful. But at first these things are not openly unpleasant. There are no scenes. One or the other gives in on the instant, without self-betrayal, and one or the other retires to have a secret cry or to ruminate about it over a cigar--the first faint hints, I may slyly suggest, of the return of rationality. _They are beginning to think._

Ah, these are little things, you say. Precisely; wherefore I lay emphasis upon them. The sum of the innumerable little things becomes a mighty thing to test the human soul. Moreover, many a home has been broken because of disagreement as to the uses or abuses of couch cus.h.i.+ons, and more than one divorce induced by the lingering of tobacco odours in the curtains.

If the marriage of our lovers conform to the majority of marriages, the first year of their wedded life will determine whether they are able to share bed and board through the lengthening years. For this first year--often the first months of it--marks the transition from love to conjugal affection, or witnesses a rupture which nothing less than omnipotence can ever mend. In the first year a serious readjustment must take place. Unreason, as a basis for the relation, must give way to reason; blind, ignorant, selfish little love must flutter away, so that friends.h.i.+p, clear-eyed and wise, may step in. There will come moments when wills clash and desires do not chime; these must be moments of sober thought and compromise, when one or the other sacrifices self on the altar of their nascent friends.h.i.+p. Upon this ability to compromise depends their married happiness. Returning to the rationality which they forsook during mating-time, they cannot live a joint rational existence without compromising. If they be compatible, they will gradually grow to fit, each with the other, into the common life; compromise, on certain definite points, will become automatic; and for the rest they will exhibit a tacit and reasoned recognition of the imperfections and frailties of life.

All this reason will dictate. If they be incapable of rising to compromise, sacrifice, and unselfishness, reason will dictate separation. In such cases, when they will have become rational once more, they will reason the impossibility of a continued relation and give it up. In which case the true-love disciple may contend that there was no real love in the beginning. But he is wrong. It was just as real as that of any marriage, only it failed in the post-nuptial quest after compatibility. In all marriages love--pa.s.sionate, romantic love--must disappear, to be replaced by conjugal affection or by nothing. The former are the happy marriages, the latter the mistaken ones.

As I close, the saying of La Bruyere comes to me, "The love which arises suddenly takes longest to cure." This generalisation upon all the love-affairs within the scope of a single lifetime cannot but be true, and it is quite in line with the general argument. I have shown that the love (so called) which grows slowly is akin to friends.h.i.+p, that it is friends.h.i.+p, in fact, conjugal friends.h.i.+p. On the other hand, the more sudden a love the more intense it must be; also the less rationality can it have. And because of its intensity and unreasonableness, the longer period must elapse ere its frenzy dies out and cool, calm thought comes in.

HERBERT.

P.S.--My book is out--"The Economic Man." I send it to you. I cannot imagine you will care for the thing.

XXI

FROM THE SAME TO THE SAME

THE RIDGE, BERKELEY, CALIFORNIA.

May 26, 19--.

"Pretty nineteen-year-old Louisa Naveret, because her slower-minded fiance, Charles J. Johnson, could not understand a joke, is dying with a bullet in her brain, and he, her murderer, lies dead at the morgue. They were to have been married to-day."

From to-day's paper I quote the above introduction to a column murder-sensation in simple life. Simple it was, and elemental--the man loving steadily and doggedly and madly, after the manner of the male before possession; the woman fluttering, and teasing, and tantalising, after the manner of the female courting possession. They had been engaged for some time. The woman loved the man and fully intended to marry him. The engagement neared its close, and on the day before that of the wedding, the man, slow minded, loving intensely, procured the marriage licence. The woman read the doc.u.ment, and with the last coy flutter before surrender told him that she would not marry him.

"I meant it as a jest," she said as she lay on a cot at the receiving hospital; but four bullets were in her body, and Charles J. Johnson, clumsy and natural lover, lay dead in an adjoining room with the fifth bullet in his brain.

In this pitiful little tragedy appear two of the most salient characteristics of love; namely, madness and selfishness. Let us a.n.a.lyze Charles J. Johnson's condition. He was a lineman for a telegraph company, healthy and strong, used to open-air life and hard work. He had steady employment and good wages. Can't you see the man, content with a good digestion, unailing body, and mild pleasures, and enjoying life with bovine placidity? But pretty Louisa Naveret entered his life. The "abysmal fecundity" was stirred and life clamoured to be created.

Peacefulness and content vanished. All the forces of his existence impelled him to seize upon and possess "nineteen-year-old" Louisa Naveret. He was afflicted with a disorder of mind and body, a madness so great, a delusion so powerful, a pain and unrest so pressing, that the possession of that particular "nineteen-year-old" woman became the dearest thing in the world, dearer than life itself and more potent than the "will to live."

I do well to call love a madness. Any departure from rationality is madness, and for a man of Charles J. Johnson's calibre, suicide is an extremely irrational act. But he also killed Louisa Naveret, wherein he was as selfish as he was mad. Convinced that he was not to possess her, he was determined that no other man should possess her.

While on this matter of love considered as a disorder of mind and body, I recall a recent magazine article of Mr. Finck's, in which he a.n.a.lyzes Sappho's conception of love. "In that famous poem of Sappho," he says, "that has been so often declared a compendium of all the emotions that make up love, I have not been able to find anything but a comic catalogue of such feelings as might overwhelm a woman if she met a bear in the woods--'deadly pallor,' 'a cold sweat,' 'a fluttering heart,'

'tongue paralyzed,' 'trembling all over,' 'a fainting fit.'"

Dante suffered similarly from the disorder of love, if you will recollect. In this connection may be cited the following pa.s.sage from Diderot's "Paradox of Acting ":--

"Take two lovers, both of whom have their declarations to make. Who will come out of it best? Not I, I promise you. I remember that I approached the beloved object with fear and trembling; my heart beat, my ideas grew confused, my voice failed me, I mangled all I said; I cried _yes_ for _no_; I made a thousand blunders; I was illimitably inept; I was absurd from top to toe, and the more I saw it the more absurd I became.

Meanwhile, under my very eyes, a gay rival, light hearted and agreeable, master of himself, pleased with himself, losing no opportunity for the finest flattery, made himself entertaining and agreeable, enjoyed himself; he implored the touch of a hand which was at once given him, he sometimes caught it without asking leave, he kissed it once and again.

I, the while, alone in a corner, avoided a sight which irritated me; stifling my sighs, cracking my fingers with grasping my wrists, plunged in melancholy, covered with a cold sweat, I could neither show nor conceal my vexation."

Oh, the clamour of life to be born is a masterful thing, and so far as the individual is concerned, a most irrational thing; and so far as the world of beasts and emotional men and women is concerned, it is a most necessary thing. That life may live and continue to live, a driving force is needed that is greater than the puny will of life. And in the disorder produced by the pa.s.sion for perpetuation, whether or not a.s.sisted by imagination, is found this driving force. As Ernest Haeckel, that brave old hero of Jena, explains:--

"The irresistible pa.s.sion that draws Edward to the sympathetic Otillia, or Paris to Helen, and leaps all bounds of reason and morality, is the same _powerful, unconscious_, attractive force which impels the living spermatozoon to force an entrance into the ovum in the fertilisation of the egg of the animal or plant--the same impetuous movement which unites two atoms of hydrogen to one atom of oxygen for the formation of a molecule of water."

But with the advent of intellectual man, there is no longer need for obeying blind and irresistible compulsion. Intellectual man, changing the face of life with his inventions and artifices, performing telic actions, adjusting himself and his concerns to remote ends and ultimate compensations, will grapple with the problem of perpetuation as he has grappled with that of gravitation. As he controls and directs the great natural forces so that, instead of menacing, they are made to labour for his safety and comfort, so will he control and direct the operation of the reproductive force so that life will not only be perpetuated but developed and made higher and finer. This is not more impossible than is the steam-engine impossible or democracy impossible.

HERBERT.

XXII

FROM DANE KEMPTON TO HERBERT WACE

LONDON, 3A, QUEEN'S ROAD, CHELSEA, S.W.

June 12, 19--.

Please remember that these letters are written to you alone. I do not think that there is less love in the world than ever before. I make you representative of a cla.s.s, which, in turn, is characteristic of the modern scientific type, but I do not make you representative of all that to-day's world has lived up to and lived down. So I do not join my Ruskin in lamenting the past. To be sure, you are contemporary and you are parvenu. What then? You are few, nevertheless, and like the parvenu rich, you must pa.s.s into something quite unlike yourself. It is the law of growth. I ask you to account for yourself as an individual. The thing is fiercely personal. But you choose the roundabout method of answering me. For a view of what in your eyes is pertinent to this matter, you stretch a canvas wide as the world. You are resolved that your course should dramatise the whole play and interplay of force and matter. It is ideally ambitious of you and I am glad. It puts you in the ranks with the students of the ideal tendencies. It shows that you are not always impatient for short cuts, and that you begin to be of those who harness "horses of the sun to plough in earth's rough furrows."

Your letter sounds conclusive. Romance is waste, love is unreasoning; compatibility alone is worth while. You think this, and are ready to encrust yourself with what is conventional and practical. Ah, no, it is not even decently conventional! The formal world pretends, at least, to love. It also reaches for the fires that thrill and thaw, whereas you stand before a cold hearth and think the chill well and welcome, since you understand its cause. You have grasped part of a truth, and though my mind complete your arc into the perfection of a circle, I cannot place it about your head as a halo. My confusion comes from thinking of you more than of my creed. A pregnant factor in our debate is the debater. The Hafiz of the Hafiz maxims, the philosopher of your philosophy happens to interest me. You have been building yourself up before my eyes, and for watching I cannot speak.

With what does romance interfere? If it implied a waste of vital force, a giving up, a postponement of life, it were a roundabout path to development and happiness. But we live most when we are most under its sway, and it is for such self-promised sparks that we live at all.

Romance quickens and controls as does nothing else, and because of this it is not only a means but an end in itself. It is stirred-up life. We live most when we love most. The love of romance and the romance of love is the only coin for which the heart-hurt sell their death. A trick?

Perhaps. The love of life is a trick to save the races from self-murder.