how at one time he had gone up a hill that faced the house in which he lived. A hard rain was driving, he fell at every step up the slippery steepness, but at every step the beauty of it became more and more wondrous, hardly bearable. The little village sank lower and lower, and about him were soft hills, graceful and verdant, a stretch of water lying dark under the clouded sky, and the mountain gray and watchful in the distance. It was then, in the chill of a January rain, on an oak-clad hill of a western spot, that he recognised the dear features of the Mother, knew her his as hers he was, and loved her with passion. The sea is vast and wondrous, but it is alien. It holds you apart; it is not of you. But the gentle earth with her undulating form and the growing life in her lap, soothes with wordless harmonies. It was then that he forgave the fate which deformed him. A twisted oak, that is all—no less a tree and no less beautiful in the landscape! And it was sufficient to live. In the bosom of so much beauty sufficient also to die. As he stood, thinking it out, feeling the wonder and the glory, at times sorry for those who can see no longer the slanting sheets of rain and the grass at the feet, at times feeling that since this is good, in some impalpable way oblivion to all this may be also good, as he stood there, flushed with the climbing and sad with great joy, the thought came: With whom? It cannot be lived alone. With whom? He turned at the touch of an arm at his shoulder to meet the smile and the look and the quick breath of her who had sent herself his Eve.
In the dawn stealing over the world of London, Earl told the story, and there and then we saw it all—the hill in the heart of the hills, the reconciled boy who had climbed its brow, the rain-drenched woman hurrying to overtake him, with the gift of all of herself in her eyes. We looked neither at Barbara nor at Earl. Possessed of the secret, we spoke a few words and left. Our host had divulged what the anniversary sought to celebrate. We understood and were glad.
Good night, lad. Would you could have shared our heyday at the dawning!
Dane.
XIV. From Herbert Wace to Dane Kempton
The Ridge,
Berkeley, California.
February 31, 19—.
Love is a something that begins in sensation and ends in sentiment. Thanks to beautiful and permissible hyperbole, you have begun with sensation in your description of love, and have ended with sentiment. You have told me about love, in terms of love, which is a vain performance and unscientific. Now let me make you a definition. Love is a disorder of mind and body, and is produced by passion under the stimulus of imagination.
Love is a phase of the operation of the function of reproduction, and it occurs solely in man. Love, adhering to the common understanding of the term, is an emotional excitement which does not obtain among the lower animals. The lower animals lack the stimulus of imagination, and with them the passion for perpetuation remains a mere passion. But man has developed imagination. The pure sexual passion is glossed over and obscured by a cloud of fancies, mistaken yearnings, and distorted dreams. And so well is the real intent of the function obscured, that it is actually lost to him, especially during the period of love madness, so that there seems an apparent divorce between the parts which go to make up love, between passion and imagination.
The romantic lover of to-day (expressing sensation in terms of sentiment, and fondly imagining that he is reasoning) cannot reconcile his soul-exaltation with bodily grossness, cannot conceive that soul can turn body, and in the embrace of body tell out all the wonder of soul. To all sensitive and spiritual men and women come times of anguish and tears and self-revolt, when they are confounded and heart-broken by the physical aspect of love. Poor men and women! they suffer keenly and sincerely through lack of something more than a sentimental concept of love. To them, body and soul appear things apart, to be kept apart, lest the one contaminate the other. And in the end, loving well and truly, they prove their love by enduring, though unable ever quite to shake off the sense of sin and shame and personal degradation. They do not understand life, that is the trouble. The beast, lacking imagination, needs no rational rightness for the various acts of living, such as they need, and which they do not possess. Because of their unchecked and unbalanced imagination they mistake the half of life for the whole, and when forced to face the whole are affrighted and shocked. They do not reason that the need for perpetuation is the cause of passion; and that human passion, working through imagination and worked upon by imagination, becomes love.
And while I am in this vein, I may as well deny that a greater spiritual dowry than affection is required for marriage. (For that matter, I fail to see anything so spiritual in erotic phenomena.) If a man may achieve affection for a woman, without undergoing pre-nuptial madness,—if a man may take the short cut, as it were,—then I see no reason why he should not marry that woman. He is certainly justified, since affection is what romantic love must evolve into after marriage. But do not mistake me, Dane. I do not intend this sweepingly. It will not do for the whole human herd; for at once enters that abhorrent thing you rightly fear, the marriage for convenience. Alas, it too often masquerades under the guise of romantic love. Certainly, every man is not capable of taking this short cut and at the same time of avoiding a violation of true sexual selection. Having little brain, the average man can only act in line with sexual selection by undergoing the romantic love malady. But for some few of us, and I dare to include myself, the short cut is permissible. This short cut I shall take, and far be it from any worldly sense of stocks and bonds and comfortable housekeeping.
Marriage means less to man than to woman? Yes, by all means, at least to the normal man or woman. As surely as reproduction is woman's peculiar function, and nutrition man's, just so surely does marriage sum up more to woman than to man. It becomes the whole life of the woman, while to the man it is rather an episode, rather a mere side to his many-sided life. Natural selection has made it so. The countless men of the past, even from before the time they swung down out of the trees, who devoted more time and energy to their love-affairs than to the winning of food and shelter, died from innutrition in various ways. Only the men, normal men, with a proper respect for the mechanism of life, survived and perpetuated their kind. The chance was large that the abnormal lover did not win a wife at all. At least it is so to-day. The abnormal lover is not a successful bidder for women, and is usually passed by.
But while we are on this topic, do not let us forget Dante Alighieri, your prince of lovers. Has a suitable explanation ever occurred to you concerning how he came to marry Gemma, daughter of Manetto Donati, who bore him seven children, and was never once mentioned in the "Divina Commedia?" You remember what he said of his first meeting with Beatrice, "At that moment I saw most truly that the spirit of life which hath its dwelling in the secretest chambers of the heart began to tremble so violently that the least pulses of my body shook therewith." And he later had seven children by Gemma, daughter of Manetto Donati, and whom, as the historian has recorded, "there was no reason to suppose other than a good wife."
As for the primitive, I hark back to it because we are still very primitive. How many thousands years of culture, think you, have rubbed and polished at our raw edges? One, probably; at the best, not more than two. And that takes us back to screaming savagery, when, gross of body and deed, we drank blood from the skulls of our enemies, and hailed as highest paradise the orgies and carnage of Valhalla. And before that time, think you, how many thousands of years of savagery did we endure? and how many myriads of thousands in the long procession of life up from the first vitalised inorganic? Two thousand years are an extremely thin veneer with which to cover the many millions.
And further, our much-vaunted two thousand years of culture is a thing of the mind, an acquired character. We are not born with it. Each must gather it for himself after he is born, from the spoken and written words of his fellow and forerunners. Isolate a babe from all of its kind and it will never learn to speak, and without speech words, it can never think save
