Take the case of heiresses. An heiress is almost by necessity the one last feeble and flickering relic of a moribund stock—often of a stock reduced by the sordid pursuit of ill-gotten wealth almost to the very verge of actual insanity. But let her be ever so ugly, ever so unhealthy, ever so hysterical, ever so mad, somebody or other will be ready and eager to marry her on any terms. Considerations of this sort have helped to stock the world with many feeble and unhealthy persons. Among the middle and upper classes it may be safely said only a very small percentage of marriages is ever due to love alone; in other words, to instinctive feeling. The remainder have been influenced by various side advantages, and nature has taken her vengeance accordingly on the unhappy offspring. Parents and moralists are ever ready to drown her voice, and to counsel marriage within one's own class, among nice people, with a really religious girl, and so forth ad infinitum. By many well-meaning young people these deadly interferences with natural impulse are accepted as part of a higher and nobler law of conduct. The wretched belief that one should subordinate the promptings of one's own soul to the dictates of a miscalculating and misdirecting prudence has been instilled into the minds of girls especially, until at last many of them have almost come to look upon their natural instincts as wrong, and the immoral, race-destructive counsels of their seniors or advisers as the truest and purest earthly wisdom. Among certain small religious sects, again, such as the Quakers, the duty of 'marrying in' has been strenuously inculcated, and only the stronger-minded and more individualistic members have had courage and initiative enough to disregard precedent, and to follow the internal divine monitor, as against the externally-imposed law of their particular community. Even among wider bodies it is commonly held that Catholics must not marry Protestants; and the admirable results obtained by the mixture of Jewish with European blood have almost all been reached by male Jews having the temerity to marry 'Christian' women in the face of opposition and persecution from their co-nationalists. It is very rarely indeed that a Jewess will accept a European for a husband. In so many ways, and on so many grounds, does convention interfere with the plain and evident dictates of nature.
Against all such evil parental promptings, however, a great safeguard is afforded to society by the wholesome and essentially philosophical teaching of romance and poetry. I do not approve of novels. They are for the most part a futile and unprofitable form of literature; and it may profoundly be regretted that the mere blind laws of supply and demand should have diverted such an immense number of the ablest minds in England, France, and America, from more serious subjects to the production of such very frivolous and, on the whole, ephemeral works of art. But the novel has this one great counterpoise of undoubted good to set against all the manifold disadvantages and shortcomings of romantic literature—that it always appeals to the true internal promptings of inherited instinct, and opposes the foolish and selfish suggestions of interested outsiders. It is the perpetual protest of poor banished human nature against the expelling pitchfork of calculating expediency in the matrimonial market. While parents and moralists are for ever saying, 'Don't marry for beauty; don't marry for inclination; don't marry for love: marry for money, marry for social position, marry for advancement, marry for our convenience, not for your own,' the romance-writer is for ever urging, on the other hand, 'Marry for love, and for love only.' His great theme in all ages has been the opposition between parental or other external wishes and the true promptings of the young and unsophisticated human heart. He has been the chief ally of sentiment and of nature. He has filled the heads of all our girls with what Sir George Campbell describes off-hand as 'foolish ideas about love.' He has preserved us from the hateful conventions of civilisation. He has exalted the claims of personal attraction, of the mysterious native yearning of heart for heart, of the indefinite and indescribable element of mutual selection; and, in so doing, he has unconsciously proved himself the best friend of human improvement and the deadliest enemy of all those hideous 'social lies which warp us from the living truth.' His mission is to deliver the world from Dr. Johnson and Sir George Campbell.
For, strange to say, it is the moralists and the doctrinaires who are always in the wrong: it is the sentimentalists and the rebels who are always in the right in this matter. If the common moral maxims of society could have had their way—if we had all chosen our wives and our husbands, not for their beauty or their manliness, not for their eyes or their moustaches, not for their attractiveness or their vivacity, but for their 'sterling qualities of mind and character,' we should now doubtless be a miserable race of prigs and bookworms, of martinets and puritans, of nervous invalids and feeble idiots. It is because our young men and maidens will not hearken to these penny-wise apophthegms of shallow sophistry—because they often prefer Romeo and Juliet to the 'Whole Duty of Man,' and a beautiful face to a round balance at Coutts's—that we still preserve some vitality and some individual features, in spite of our grinding and crushing civilisation. The men who marry balances, as Mr. Galton has shown, happily die out, leaving none to represent them: the men who marry women they have been weak enough and silly enough to fall in love with, recruit the race with fine and vigorous and intelligent children, fortunately compounded of the complementary traits derived from two fairly contrasted and mutually reinforcing individualities.
I have spoken throughout, for argument's sake, as though the only interest to be considered in the married relation were the interests of the offspring, and so ultimately of the race at large, rather than of the persons themselves who enter into it. But I do not quite see why each generation should thus be sacrificed to the welfare of the generations that afterwards succeed it. Now it is one of the strongest points in favour of the system of falling in love that it does, by common experience in the vast majority of instances, assort together persons who subsequently prove themselves thoroughly congenial and helpful to one another. And this result I look upon as one great proof of the real value and importance of the instinct. Most men and women select for themselves partners for life at an age when they know but little of the world, when they judge but superficially of characters and motives, when they still make many mistakes in the conduct of life and in the estimation of chances. Yet most of them find in after days that they have really chosen out of all the world one of the persons best adapted by native idiosyncrasy to make their joint lives enjoyable and useful. I make every allowance for the effects of habit, for the growth of sentiment, for the gradual approximation of tastes and sympathies; but surely, even so, it is a common consciousness with every one of us who has been long married, that we could hardly conceivably have made ourselves happy with any of the partners whom others have chosen; and that we have actually made ourselves so with the partners we chose for ourselves under the guidance of an almost unerring native instinct. Yet adaptation between husband and wife, so far as their own happiness is concerned, can have had comparatively little to do with the evolution of the instinct, as compared with adaptation for the joint production of vigorous and successful offspring. Natural selection lays almost all the stress on the last point, and hardly any at all upon the first one. If, then, the instinct is found on the whole so trustworthy in the minor matter, for which it has not specially been fashioned, how far more trustworthy and valuable must it probably prove in the greater matter—greater, I mean, as regards the interests of the race—for which it has been mainly or almost solely developed!
I do not doubt that, as the world goes on, a deeper sense of moral responsibility in the matter of marriage will grow up among us. But it will not take the false direction of ignoring these our profoundest and holiest instincts. Marriage for money may go; marriage for rank may go; marriage for position may go; but marriage for love, I believe and trust, will last for ever. Men in the future will probably feel that a union with their cousins or near relations is positively wicked; that a union with those too like them in person or disposition is at least undesirable; that a union based upon considerations of wealth or any other consideration save considerations of immediate natural impulse, is base and disgraceful. But to the end of time they will continue to feel, in spite of doctrinaires, that the voice of nature is better far than the voice of the Lord Chancellor or the Royal Society; and that the instinctive desire for a particular helpmate is a surer guide for the ultimate happiness, both of the race and of the individual, than any amount of deliberate consultation. It is not the foolish fancies of youth that will have to be got rid of, but the foolish, wicked, and mischievous interference of parents or outsiders.
RIGHT AND LEFT
