href="#ulink_7a703f11-b227-5ffd-bf93-8b1e33e4e723">Table of Contents
It is a very interesting question how far the negroes transplanted to America, who have adopted so many of the habits and ways of thinking of their white neighbours, are capable of forming a true romantic attachment, characterised by the various traits described in this work. I have not been able to find any conclusive evidence on this head; and should any readers of this book positively know any cases, I should be greatly obliged if they would forward a detailed account of them to me, in care of the publisher.
As regards a negro’s capacity for falling in Love with a white woman, the following interesting communication[1] appeared in the New York Nation, 12th February 1885: “In corroboration of ‘Bill Arp’s’ view, referred to in No. 1020 of the Nation, that negroes, as a race, do not desire to ‘mix’ with the white race, I may cite a remark recently made by a negro carpenter to a friend of mine. The latter said to him, as a village belle passed them on the street, ‘Charles, don’t you think that’s a very handsome young lady?’ ‘I reckon so,’ he answered doubtfully, and immediately added, ‘Fact is, boss, us coloured folks don’t think white ladies handsome; we like ’em coloured the best.’
“Had it been otherwise there would, doubtless, have been innumerable instances, in the North as well as at the South, of love-longings on the part of negro men toward girls of the dominant race. Yet during all the years I have spent in the Southern States, I never knew or heard of any instances of this kind, and their exceptional character in the North must be known to all your readers. The hopelessness of such attachments would, of course, diminish their number; but fancy is always free, and ‘hopeless attachments’ among members of the same race are as common now as when Petrarch sighed for Laura, and Tasso wrote ‘The throne of Cupid has an easy stair,’ himself having climbed it uninspired by hope. The existence of many persons of mixed blood throughout the country affords no proof that the two races feel toward each other the attraction of love; for the fathers, in these cases, are almost invariably white, and the offspring cannot be called ‘love-children,’ but the fruit of mere passion linked with opportunity.”opportunity.”
1. Signed Sue Harry Clagett.
HISTORY OF LOVE
It would be a profitless task to hunt for the first traces of the various elements of Love in the records of all the nations of antiquity; for we meet almost everywhere with the same old story of Romantic Love impeded in its growth or its very existence by the degraded position of women, and by the absence of opportunities for courtship, and for free matrimonial choice. A few remarks, however, must be made concerning Love among the ancient Egyptians, Hebrews, Greeks, Romans, and our Aryan kinsfolk in India, before passing on to Mediæval and Modern Love.
LOVE IN EGYPT
Dr. Georg Ebers, the Leipzig professor, and author of the popular series of historic Egyptian novels, remarks that “if it is true that a nation’s degree of culture can be estimated by the more or less favourable position accorded its women, then Egyptian culture ranks above that of all other ancient peoples.”
The women of ancient Egypt were not kept in seclusion like those of Greece. They did their own marketing, and had other domestic and public liberties and privileges which astonished the Greek historian Herodotus, who also mentions that although polygamy was tolerated among them, monogamy was the rule. Inasmuch as the Egyptians had an advanced culture, invented many arts, promoted the sciences, and were industrial rather than militant in their occupations, it is possible that several of the more refined elements of Romantic Love may have existed among them; for just as we have seen that some animals have higher notions of love, conjugal and romantic, than some savages, although the latter represent a later stage of evolution, so it seems probable that among the nations of antiquity Love did not progress steadily, year by year; but that some nations had more and some less of it; while the acquisitions of one period may have been lost in evil and corrupt times following, as was certainly the case in India.
Since we have no such extensive literature of Egypt as we have of the Greeks, Romans, and Hebrews, it is not easy to arrive at definite conclusions. But the Egyptian custom of forming “trial marriages” for one year, and the ease with which a husband could divorce and expel his wife by simply pronouncing three words in her presence do not harmonise with our modern notions of Love. How scornfully a modern Romeo would reject the very notion of such a trial-marriage! for does he not feel absolutely certain that his Love is eternal and unalterable?
The institution of trial-marriages seems to point to the conclusion that the Egyptians, like the Greeks, looked upon marriage primarily as a means of augmenting the family and the state, and not as a union of loving souls—children or no children—which is the modern ideal.
Professor Ebers of course has a right to make use of a poetic license in painting the Love affairs of his Egyptian heroes and heroines in modern colours, as Shakspere does in Antony and Cleopatra. At the same time it would give an added flavour to historic romances if their pictures of domestic and public life were characterised by emotional realism as well as by general antiquarian accuracy. The elaborate analysis of Love, for the first time attempted in the present monograph, should facilitate this task for novelists.
ANCIENT HEBREW LOVE
It is almost startling to find, on consulting a Concordance of the Old and New Testaments, that in the whole of the Bible there is not a single reference to Romantic Love. Had this sentiment existed among the ancient Hebrews as it does among their descendants to-day, it is obvious that it could not possibly have been ignored in the Book of Books, which so eloquently and poetically discourses of everything else that is of vital interest to man. Conjugal Love (which apparently antedates Romantic Love in every nation) is indeed repeatedly referred to and enjoined, as well as the other family affections; but in the remaining cases the word Love is always used in the sense of religious veneration, or of regard for a neighbour or an enemy.
This absence of any reference to Romantic Love is all the more surprising in view of the fact that among the ancient Hebrews woman was held more in honour than with any other Oriental nation, ancient or modern. Thus we are told in M‘Clintock and Strong’s Cyclopædia of Biblical etc. Literature, that “the seclusion of the harem and the habits consequent upon it were utterly unknown in early times, and the condition of the Oriental woman, as pictured to us in the Bible, contrasts most favourably with that of her modern representative. There is abundant evidence that women, whether married or unmarried, went about with their faces unveiled. An unmarried woman might meet and converse with men, even strangers, in a public place; she might be found alone in the country without any reflection on her character; or she might appear in a court of justice.” The wife “entertained guests at her own desire in the absence of her husband, and sometimes even in defiance of his wishes.”
Since, therefore, the Hebrew woman was not “the husband’s slave but his companion,” how are we to account for the absence of Love?
Some light is thrown on the matter by the prevalence of polygamy, which, as we have seen, is inimical to the growth of Love. Polygamy, though not universal, was sanctioned by the Mosaic law, except in the
