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London.

Sunday morning.

I must proceed with the three other points of my letter, so I shall stay here and write, though there is a sharp breeze this morning and a coquettishly escaping sunlight, and something tugs at me to go out upon the city streets. It is not restlessness, but the love of the open. I am fain to leave a walled house, and, better still, to get outside of the walls within and join the city in friendship and let the city join me. I never feel greater fellowship than when I walk—

Except when I write to you. Then do I greaten with the pride of life. My sympathies quicken and I grow young again. I constitute myself advocate of the world, and enthusiasm does not fail me in this high calling. It is but natural that in the face of scepticism which I cannot share I should feel greater faith, that in the face of revilement a sense of the glory of the thing belittled should settle upon me. I turn zealot and spend myself in long-drawn praising. I lay myself under a spell of harmony because I am serving and defending and approving what I hold to be good.

So when you insist that romantic love is pre-nuptial and that it dies at marriage as others suppose it to die at the approach of poverty, I grow glad with the knowledge that this is not true. I scrutinize facts which I hitherto took for granted, and become doubly sure. You dogmatise when you say that the lover and the husband are mutually exclusive. If there was love in the beginning, it will be at the end. Love doubles upon itself. Propinquity tightens bonds and there is a steady blossoming of the character in a radiant atmosphere. The marriages that fail are the unions which are based on liking. In these, weariness must set in, for marriage demands that men and women be all in all to each other, and unless it be so with them, the lives of the "contracting parties" are, by the laws of logic, and by the force of the laws of delicacy in the art of living, forever spoilt.

Yes, and people who truly love come to regret their married love, these too. But these have at least begun well. Their lives are infinitely richer for this fact. Their failure itself is made by it more bearable than the failure of those others who act the vulgarian and demand so little of life that even that little escapes them. No world-stains on these who are, at least, would-be lovers. They stand mistaken but irreproachable. It was neither their fault nor love's, and "life more abundant" comes to them even with the mistake.

You are consistent. Just as you maintain that love is passion, so do you think that it is no more than a preliminary thrill. You note a change; the flutter and the excitement felt in the presence of the unknown go, and you do not know that they give place to the steadier joys of the unknown, that after the promise comes the fulfilment, that the hope is not more beautiful than the realisation, that there is divinity in both, and that love does not disappoint.

Tell me, are the placid marriages of affection you are preparing to describe so very placid? Do these jog along so well? Is the control, restraint, forbearance, sacrifice, of which you speak, as readily practised for the person who is that to you which twenty others may quite as easily be, as it is for the one beyond all whom you love and deify, whom the laws of your being command that you serve, living and dying? God knows, the average marriage does not exhibit a striking picture of the practice of these virtues! Rather are such phrases ideals on stilts on which suffering marital partners attempt to hobble across their extremity. On the other hand, to some extent everybody practises restraint and sacrifice since everybody is to some extent moral. But it goes very hard with your average man and woman in your average marriage, and there is a decided setting of the mouth and narrowing of the eyes with the effort.

Whatever placidity there is is attained by means of vampirism. Diderot, the husband of a stupid seamstress, had no right to the love of a Mlle. Voland. It was vampirism and sin to take all from this woman, and to return her favour with so much less than all, as surely as cowardice and selfishness are sin. But the illicit relation will exist because custom cannot rid men and women of subtle sympathies and dear yearnings, because men and women will love though the world consider it cheap and mad. Individually, we have no difficulty in finding our happiness, but we are made advance toward it through the twisted byways of an unfrank world. "No straight road! Keep turning!" has been the scream of convention since convention began.

So for every commonplace marriage there is a canonised love, and the story is told in the old Greek civilisation by the Hetairæ. You remember how it reads in the history: "The low position generally assigned the wife in the home had a most disastrous effect upon Greek morals. She could exert no such elevating or refining influence as she casts over the modern home. The men were led to seek social and intellectual sympathy and companionship outside the family circle, among a class of women known as Hetairæ, who were esteemed chiefly for their brilliancy of intellect. As the most noted representative of this class stands Aspasia, the friend of Pericles. The influence of the Hetairæ was most harmful to social morality." And the practice persisted through many a renaissance where Lauras and Beatrices were besung, down to the brilliant encyclopædists of the eighteenth century with their avowed loves, down to our Goethe and John Stuart Mill. All of these loves rose in very different motives and environments, yet were they the same fundamentally,—strong, sweet love between man and woman, very much spoiled by the fact that custom permitted the loveless marriage at the same time, but yet love which was good since it was the best that could be had. And when the historian permits himself to say, "The influence of the Hetairæ was most harmful to social morality," it is evident that he also thinks that a marriage which compels husband or wife to seek soul's help elsewhere than in their union is bad and wrong.

To-day there is a change in attitude. Woman is new-born in strength and dignity, and the highest chivalry the world has ever known is in blossom. She is an equal, a comrade, a right regal person. She is no longer a means but an end in herself, not alone fit to mother men but fit to live in equality with men. I repeat, she is not a means but an individual, with a soul of her own to rear. Because of the greater and more general emancipation of woman the subtlety of modern love has become possible.

Now for the last point, the question of perpetuation. Just as function precedes organ, so the love of life is inherent in the living for the maintenance of life. But even the primitive man, in whom instinct is strongest, proves himself capable of death. Some men have always been able to give up their lives for some cause. (Indeed there is thought to be suicide amongst animals.) And to-day we certainly no longer say a man must live. Quite as often must he die. Men have found it wise to die at the stake or on the gallows. If this be true of our relation to the life which courses through us, how much more true is it of our instinct to perpetuate ourselves, which pertains to the love of life biologically only, which is often, in the social manifestation of that instinct, a cold intellectual concept and never a dominating thought! We are not driven to procreate. In fact, every child born into the world competes hard for its morsel. Under our unimaginable economic régime all increase in population is a menace.

I call bringing children into the world a codfish act which causes an overflux of vulgar little earthlings, if the process be not humanised and spiritualised. If the child is conceived not in lust but in love, it is rightly born. If it is the child of your ideal, the offspring of that which is your truest life, then is your progeny your immortality, and then, and then only, have you reason for pride and joy in that which you have caused to be.

My dear, dear Herbert, my love has not failed. This you must come to understand. Love never fails. The children that might have been mine are better unborn, since I could not give them a mother whom I loved. You remind me that Dante married Gemma, daughter of Manetto Donati, and she bore him seven children. Yet, Herbert, was this wife not mentioned in the "Commedia," nor in "La Vita Nuova," nor anywhere else in his writings. Dante was a Conformist. He was not in all respects above his time; witness his theology. Convention permitted the dispassionate marriage side by side with love. He was conventional, and the infinite moment of meeting in paradise with his Lady was embittered by her "cold, lessoned smiles."

"Ah, from what agonies of heart and brain,

What exultations trampling on despair,

What tenderness, what tears, what hate of wrong,

What passionate outcry of a soul in pain,

Uprose this poem of the earth and air,

This mediaeval miracle of song!"

It was for Beatrice that this man vexed his spirit with immortal effort and raised a Titan voice which yet is heard in charmed echoes. It was for Beatrice that he descended into the dead regions and climbed the hills of purgatory and soared towards the Rose of Paradise,—"And 'She, where is She?' instantly I cried."

Dante, our prince of lovers, might have lived better, but he loved well.

This in answer to your letter. To meet your argument I have found it best to employ something of your own method, but I cannot rid myself of the feeling that I have vulgarised the subject by saying so much about it. I fear my letter would provoke a smile from those who know love and the wonder of its simplicity through all the subtlety. "We, in loving, have no cause to speak so much!" would be their unanswerable criticism. It is easier to live than to argue about life.

The thought has suddenly assailed me that what I have said may sound derogatory to Hester. Know, then, that I do not think there is a woman in the world who is not capable of inspiring true and abiding love in the heart of some man. Besides, Hester to me looms up as a heroine. Not a hair's breadth of what I know of her that is not beautiful. My regret is that she, who could be "a vision eterne," should be doomed to receive episodically your considerate affection. She does not know your programme. She is a girl who takes your love for granted in the same way as she gives hers, without niggardliness. It is the woman who cannot be content with less than all that is slowly starved to death on a bread-and-water diet and who does not find it out until the end.

Until the carnival time when you and Hester come to love each other, if that time is to be, you two must be as separate in deed as you are in fact. Forgive me and write soon.

Yours ever,

Dane.