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London,

3a Queen's Road, Chelsea, S.W.

February 10, 19—.

So we have got into an argument! I have been poring over your last two or three letters, and they read like a set of briefs for a debate. Doubtless mine have the same forensic quality. Our letters have become rebuttals, pure and simple. This discovery gave my pen pause for a week. It occurred to me that Walt Whitman must have meant didactic letters too, when he said of the fretters of our little world, "They make me sick talking of their duty to God." Yet friend should speak to friend, should utter the word than which nothing is more sacred. "Let there be light, and there was light"—a ripple of light, and a flash, then the darkness broke and dispersed from the face of the waters. It was a trumpet-call of words bringing drama into a nebulous creation. Let the Word break up our night and let us not only grant, but avow the conviction it brings us, no matter what the consequence. Let us worship the irrefragable Fact.

You hold that marriage is an institution having for its purpose the perpetuation of the species, and that respect and affection are sufficient to bring two people into this most intimate possible relation. You also hold that the business of the world, pressing hard upon men, makes "love from their lives a thing apart," and that this is as it should be. Your letters are an exposition and a defence of what I may loosely call the practical theory. You show that the world is for work and workers, and that life is for results as seen in institutions and visible achievements. I, on the other hand, maintain that it takes a greater dowry to marry upon than affection, and that men love as intensely and with as much abandon as women. People love in proportion to the depth of their natures, and the finest man in the world has an infinite capacity for giving and receiving love store. The spell is strongest upon the finest.

This, briefly, is what we have been saying to each other. You attack my idealism, call me dreamer, and accuse me of being out of joint with the time, which itself is rigorously in joint with the laws of growth. And I class you with the Philistine because of your exaggeration of practical values. I hold that it is gross to respect the fact tangible at the expense of the feeling ineffable.

In your last letter you exploit the theory of Nutrition and Reproduction with a charm and warmth which helps me see you as I have so long known you, and which tells me again that you are worth fighting for and saving. But to trace love to its biologic beginning is not to deny its existence. Love has a history as significant as that of life. When, eons ago, the primitive man looked at his neighbour and recognised him as a fellow to himself, consciousness of kind awoke and a cell was exploded which functioned love. When, through the ages, economic forces taught men the need of mutual aid, when everywhere in life the law of development charged men with leanings and desires and outreachings, then the sway of love began in life. What was subconscious became conscious, what, back in the past, was a mere adumbration gloried out in Aurora splendours. The love of a Juliet is the outgrowth of natural processes manifesting themselves everywhere down the scale, but it is also the gift of the last evolution, and it speaks to us from the topmost notch in the scale. The charm of morning rests on a Juliet's love because its hour is young and yet old, striking the time of the past and the future. It is thus that the hunger of the race and the passion of the race become in the individual the need for happiness. The need of the race and the need of the individual are at once the same and different.

What was the point of your letter? That sexual selection obtains? I grant it. That it is incumbent upon us as intelligent men and women to call to the aid of instinct our social wisdom? I grant and avow it. But our social wisdom insists that we obey the choices of instinct; our social wisdom is only another phase of our refinement, which, in impelling us to a love of the beautiful, does not the less impel us to love. Our social wisdom educates our taste without lessening our taste for the thing. "Love a beautiful person nobly, but be sure you love her," says our social wisdom with interesting tautology. Besides, you are a heretic to your own breed, Herbert. It is you who would forsake our present social wisdom, ruling modern men by laws which obtained in primitive life. It is you who steadily hark back to the past, and to states of consciousness which were but can never be again. The early facts of biology cannot include that which transcends them. To borrow from Ernest Seton Thompson, man is evolved with the lower orders in the same way that water is changed into steam, and the nature of the change, when it is effected, is as radical. Add a number of degrees of heat to water and it is still water. Let one degree be wanting to the necessary number, and the substance is still intact. Add the last degree, and water is no longer water. From water to steam is a radical change and a transformation.

You agree to improve upon the beasts of the fields and upon our own race in the past, and in this you go farther than you have need if marriage is for nothing else than to serve the instinct for perpetuation. You shew some respect for what is natural and instinctive, yet you say that all would be as well if individual choice had not prevailed, and men and women were "shuffled about." You draw up a cold programme for action in affairs of the spirit and formulate a code of procedure in matters of the heart.

I have a programme too. Mine does not break with nature. On the contrary, it obeys every instinct and listens to every call on the senses. My love begins in my biologic self, grows with my growth, takes its hues from visioned sunsets in corn-flower skies, its grace from swaying rivers of grain seen in dreams. It is for me what it is for fish and fowl, beast and vegetable. It is my passion for perpetuation, but it is also something as different from this as I am different from beast and vegetable. My love is "blind, unreasoning, and compelling," and for that I trust it. I do not conceive myself Man-god, therefore I do not say to Nature, "Allow me." I cannot be sure that when I say it in the case of the horse, who obeys like me "dim yearning and vague desires," I do not sacrifice him to a lust of my own. The lust for owning and spoiling is hard to cope with. Perhaps a purer time is near, when, upborne by a sense of the dignity of romance and the sacredness of life, man will refrain from laying rough hands on his mute brothers.

The romance which is my proof of the good of being does not rest on passion. The unclean fires that consume the loutish and degenerate are not of love. You quote instances of the hyperphysical and hysterical. The feeling that I would have you obey for your soul's sake and without which you are but half alive, is not the blind passion of an oversexed sentimentalism. Rousseau was never in love in his life, though to say it were to accuse him of perjury.

One word more. Do you wish to know why I care? I care because I know you to be of those who are capable of love. Probably it was one little twist in your development that has turned you into alien ways of thinking and living. Yes, and more than for this I care because you are the fulfilment of a sacred past. You are the son of my sacrifice and your mother's love.

I care very much indeed. I do not wish you to awake some terrible night to find that you had ended your romance before you had begun it. I vex your days and call you dead? It is because I know the life that is by the grace of God yours, and because I cannot bear to let you coffin it. Herbert, there is misery when the blood pales, and the tears dry up, and the flame of the heart sinks, and all that is left is a memory of a thought—a memory of very long ago when one was young and might have chosen to live.

I am sorry we darken the days for each other.

Your friend always,

Dane Kempton.