The Kempton-Wace Letters Part 11

I did some remembering to-day, dear lad. When you were born, I was five years younger than you are now, yet I felt myself old. "If we were as old as we feel, we would die of old age at twenty-one." My life seemed all behind me, long, turbulent, packed with pain, useless. I spoke of myself as if all were over. "It had been full of purpose, but what came of it? A few rhymes and a spoilt hope." To my morbid fancy your having come to be was a signal for me to go. I had no thought of dying, yet I accepted you as the proof of my failure. In the exacting eyes of the genius of the race I was insolvent. You were not mine. I looked into Time, and saw none of me there.

Yet the letter I wrote to your parents was sincere,--how else? And that night and the next and the next, I wrote "Gentleman Adventurers," which the critics called the epitome of all that is balladesque. One pitied the dead because they could go forth no more on water and under sky.

This poem, written in a mood which beneficent nature sends on the too-sick spirit, has served for more than a quarter of a century as the complete and accepted catalogue of the reasons for living. Well, I must not laugh at it. It may be true that the pa.s.sion of my heart incarnated itself in it beyond the rest, that my one song sang itself out those first three days of your life. If so, it is true that love is never cheated of its fruit, and that the joy which might have been for the individual oozes out of him to the race, that the strength which would have settled upon itself in the calm of satisfied hope, filters through him outwards.

Good night, lad. My hand is on your shoulder and I am loath to take it off. For a while I would like what cannot be, to travel with you the red-brown country-roads fragrant with hay, to cross the stiles and knock upon the cabin doors, and enter where sorrow and where gladness is, big with greeting and sure of welcome. I have often pleased myself with the fancy that the outer aspects of life are patterned after the inner, so that in the map of the spirit are to be found city and country, wood, desert, and sea, so that we know these outer worlds through having travelled the worlds within. Though I stay behind, my eyes can follow you from this night's landmark along the stretch, on to the city avenues, up the highways, tracing the twists of the bypaths, clambering untrod trails of wilderness and mountain, on, on, till out upon the sea.

In one of the near turnings a woman with waiting face smiles subtly. Her hands beckon you to the tryst. G.o.dspeed, my son.

DANE.

XXVIII

FROM HERBERT WACE TO DANE KEMPTON

THE RIDGE, BERKELEY, CALIFORNIA.

August 6, 19--.

As I have constantly insisted, our difference is temperamental. The common words we lay hold of mean one thing to you and another thing to me. I do not equivocate when I say that love is instinctive, and that the latter-day expression of love is artificial. "Art," as I understand the term in its broadness, contradistinguishes from nature. Whatever man contrives or devises is an artifice, a thing of art not of nature, and therefore artificial.

As for ourselves, among animals we are the only real inventors and artificers. Instead of hair and hide, we have soft skins, and we weave cunning textures and wear wondrous garments. In cold weather, in place of eating much fat meat, we keep ourselves warm by grate fires and steam heat. We cut up our blood-dripping meat chunks with pieces of iron hardened by fire and sharpened by stone, and we eat fish with a fork instead of our fingers. We put a roof over our heads to keep out storm and sunshine, sleep in pent rooms, and are afraid of the good night air and the open sky. In short, we are consummately artificial.

As I recollect, I have shown that the natural expression of the love instinct is b.e.s.t.i.a.l and brutal and violent. I have shown how imagination entered into the development of the expression of this love instinct till it became _romantic_. And, in turn, I have shown how artificial was the romantic expression of this love instinct, by isolating a boy babe and a girl babe in a natural state wherein they expressed their love instinct b.e.s.t.i.a.lly and brutally and violently. As you say, they have simply been "left out by the civilising force." And this civilising, or socialising force is simply the sum of our many inventions. The isolated pair merely expressed their instincts in the unartificial, natural way.

They had not been taught a certain particular fashion in which to express those instincts as have you and I and all artificial beings been taught.

As Mr. Finck has said, "Not till Dante's 'Vita Nuova' appeared was the gospel of modern love--the romantic adoration of a maiden by a youth--revealed for the first time in definite language."

Dante, and the men who foreshadowed and followed him, were inventors.

They introduced an artifice for protracting one of our most vital pleasures. Well, they succeeded. And what of it? There are artifices and artifices, and some are better than others. The automobile is a more cunning artifice than the ox-cart, the subway than a palanquin. Devices come and devices go. Change is the essence of progress. All is development. The end of rapes and romances is the same--perpetuation.

There may be head love as well as heart love. And in the time to come, when the brain ceases to be the servant of the belly, the head the lackey of the heart, in that time stirpiculture, which is scientific perpetuation, will take the place of romantic love. And in the present there may be men ready for that time. There must be a beginning, else would we still be jolting in ox-carts. And I am ready for that time now.

You say, "Love is of a piece with life, like hunger, like joy, like death." Quite true. And civilisation is merely the expression of life--a variform utterance which includes love, and hunger, and joy, and death. Else what is this civilisation for? How did it happen to be? And I answer: It is the sum of the many inventions we have made to aid us in our pursuit of life and love and joy. It helps us to live more abundantly, to love more fruitfully, to joy more intelligently, and to get grim old Death by his knotty throat and hold him at arm's length as long as possible.

I stated that "all progress consists in the arbitrary alteration, by human efforts and devices, of the normal course of nature." This sociological concept comes inevitably into accord with my philosophy of love. It is the law of development, and all things of human life (which includes love) come inside of it. Wherefore, certainly, I am not outside our province when I demand of you to bring your philosophy of love into like accord.

Incidentally, I will state that I _have_ fallen in love. I have grown feverish with desire, gone mad with dumb yearning. I have felt my intellect lose dominion, and learned that I was only a garmented beast, for all the many inventions very like the other beasts ungarmented.

Nay, I am no cold-blooded theorist, no thick-hided dogmatist; nor am I a chastely simple young man mooning in virginal innocence. My generalisations have been tempered in the heats of pa.s.sion, and what I know I know, and without hearsay.

I have seen a learned man, drunk with wine, interrogate the new states of consciousness of his unwonted condition, and so doing, gain a more comprehensive psychological insight. So I, with my loves. I was impelled toward the women I shall presently particularise. I asked why the impulsion. I reasoned to see if there were a difference between these illicit pa.s.sions of mine and the illicit pa.s.sions of my respectable and respected friends. And I found no difference. Separated from codes and conventions, shorn of imagination, divested of romance, stripped naked down to the core of the matter, it was old Mother Nature crying through us, every man and woman of us, for progeny. Her one unceasing and eternal cry--PROGENY! PROGENY! PROGENY!

Just as little girls, instinctively foreshadowing motherhood, play with dolls, so children feel vague s.e.x promptings, and in sweetly ridiculous ways love and quarrel and make up after the approved fashion of lovers.

You loved little girls in pigtails and pinafores. We all did. And in our lives there is nothing fairer and more joyful to look back upon than those same little pigtails and pinafores. But I shall pa.s.s the child loves by, and instance first my calf love.

Do you remember the incident of the torn jacket and the blackened eyes?--so inexplicable at the time. Try as you would, neither you nor Waring could get anything out of me. Oh, believe me, it was tragic! I was fifteen. Fifteen, and athrill with a strange new pulse; flushed, as the dawn, with the promise of day. And, of course, I thought it was the day, that I loved as a man loved, and that no man ever loved more. Well, well, I laugh now. I was only fifteen--a young calf who went out and b.u.t.ted heads with another calf in the back pasture.

She was a demure little coquette, Celia Genoine, Professor Genoine's daughter, if you will recollect. "Ah," I hear you remonstrate, "but she was a woman." Just so. Fifteen and twenty-two is usually the way of calf loves. I invested her with all the glow and colour of first youth, and in her presence became a changed being. I blushed if she looked at me; trembled at the touch of her hand or the scent of her hair. To be in her presence was to be closeted with the awfulness and splendour of G.o.d.

I read immortality in her eyes. A smile from her blinded me, a gentle word or caressing look and I went faint and dizzy, and I was content to lurk in some corner and gaze upon her secretly with all my soul. And I took long, solitary walks, with book of verse beneath my arm, and learned to love as lovers had loved before me.

Sufficient romance was engendered for me to pa.s.s more than one night worshipping beneath her window. I mooned and sentimentalised and fell into a gentle melancholy, until you and Waring began to worry over an early decline, to consult specialists, and by trick and stratagem to entice me into eating more and reading less. But she married--ah, I have forgotten whom. Anyway, she married, and there was trouble about it, too, and I bade adieu to love forever.

Then came the love of my whelpage. I was twenty, and she a mad, wanton creature, wonderful and unmoral and filled with life to the brim. My blood pounds hot even now as I conjure her up. The ungarmented beast, my dear Dane, the great primordial ungarmented beast, mighty to procreate, indomitable in battle, invincible in love. Love? Do I not know it? Can I not understand how that splendid fighting animal, Antony, quartered the globe with his sword and pillowed his head between the slim b.r.e.a.s.t.s of Egyptian Cleopatra while that hard-won world crashed to wrack and ruin?

As I say, This was the love of my whelpage, and it was vigorous, masterful, masculine. There was no sentimentalising, no fond foolishness of youth; nor was there that cool, calm poise which comes of the calculation and discretion of age. Man and woman, we were in full tide, strong, simple, and elemental. Life rioted in our veins; we were a-bubble with the ferment; and it is out of such abundance that Mother Nature has always exacted her progeny. From the strictly emotional and naturalistic viewpoint, I must consider it, even now, the perfect love.

But it was decreed that I should develop into an intellectual animal, and be something more than a mere unconscious puppet of the reproductive forces. So head mastered my heart, and I laid the grip of my will over the pa.s.sion and went my way.

And then came another man's wife, a proud-breasted woman, the perfect mother, made pre-eminently to know the lip clasp of a child. You know the kind, the type. "The mothers of men," I call them. And so long as there are such women on this earth, that long may we keep faith in the breed of men. The wanton was the Mate Woman, but this was the Mother Woman, the last and highest and holiest in the hierarchy of life. In her all criteria were satisfied, and I reasoned my need of her.

And by this I take it that I was pa.s.sing out of my blind puppetdom. I was becoming a conscious selective factor in the scheme of reproduction, choosing a mate, not in the l.u.s.t of my eyes, but in the desire of my fatherhood. Oh, Dane, she was glorious, but she was another man's wife.

Had I been living unartificially, in a state of nature, I would certainly have brained her husband (a really splendid fellow), and dragged her off with me shameless under the sky. Or had her husband not been a man, or had he been but half a man, I doubt not that I would have wrested her from him. As it was, I yearned dumbly and observed the conventions.

Nor are these experiences heart soils and smirches. They have educated me, fitted me for that which is yet to be. And I have written of them to show you that I am no closet naturalist, that I speak authoritatively out of adequate understanding. Since the end of love, when all is said and done, is progeny; and since the love of to-day is crude and wasteful; as an inventor and artificer I take it upon myself to subst.i.tute reasoned foresight and selection for the short-sighted and blundering selection of Mother Nature. What would you? The old dame would have made a mess of it had I let her have her way. She tried hard to mate me with the wanton, for it was not her method to look into the future to see if a better mother for my progeny awaited me.

And now comes Hester. I approach her, not with the milk-and-water ardours of first youth, nor with the l.u.s.ty love madness of young manhood, but as an intellectual man, seeking for self and mate the ripe and rounded manhood and womanhood which comes only through the having of children--children which must be properly born and bred. In this way, and in this way only, can we fully express ourselves and the life that is in us. We shall utter ourselves in the finest speech in the world, and, our children being properly born and bred, it shall be in the finest terms of the finest speech in the world. To do this is to have lived.

HERBERT.

XXIX

FROM DANE KEMPTON TO HERBERT WACE

LONDON, 3A, QUEEN'S ROAD, CHELSEA, S.W.

August 26, 19--.

You insist that the question is not on the value of love but on the significance of the artificial. Be that as it may. To me love is integral with life, and to speak of civilising it away, seems, in point of fact, as preposterous and as anomalous as a Hamletless play of Hamlet. You forget that in developing you carry yourself along; you change, yet you remain racial and natural. Else there were too many missing links in all your departments. We read Homer to-day--telling proof that the chain of sympathy stretches unbroken through epochs of inventions and discoveries and revolutions. Truism that it is, it presents itself with particular force at this stage.

With how much force? We stand in danger of exaggerating these vociferous thoughts. This question of naturalness as opposed to artificiality is not immediately pertinent to our problem, nor is the matter of optimism and pessimism, nor the biologic idea of survival. We should have looked more to the way of love in the lives of men and women and become historians of the method and conduct of the force. There would have been less confusion. So I write, "Be that as it may," and go back to more immediate considerations. And yet we were not far wrong! The little flower in the crannied wall could tell what G.o.d and man is. This is of all thoughts the most charged with truth. Let me understand one of your conclusions, root and all, and all in all, and such is the gracious plan of oneness in the branching and leaf.a.ge and uptowering, that I must know and name the tree. Your winding bypath, could I but follow it to the end, must bring me to the highway of your thought, every step tell-tale of the journey's destination. But soon I shall be with you (the fifth of next month, after all; the arrangements as planned). Then we will begin to know each other, and we will no longer be tormented by the irksomeness of writing. Therefore, until easier and more fluent times, to the heart of the subject straight.

Your love-affairs--how well you have outgrown them and how ably you criticise them! They have not withstood the test of time, for you bear them no loyalty. Calfdom and whelpage, vagaries of adolescence, you call them. You do not show them much respect! For this reason your examples lose what weight they might have borne. They belong so wholly to the past, they are mere wraiths of bygone stirrings, they cannot clothe you with knowledge of love. Cold now, what boots it that you have been afire? You cannot be taught by what is utterly over.

You are catching what I aim to say, I hope, for I aim to say much. Put it that instead of a girl whom you idealised, it was a principle--some scheme of reform which you honoured with all the pa.s.sion of young hope and dream, and which knit your alert being into a Laoc.o.o.n of striving.

Your maturer eyes see this ideal impossible and narrow. In no wise can it satisfy your bolder reach and larger sympathy. But you do not laugh at what has been. If you strove for it sincerely at any time, no matter how remote, you could never again deride it. Because once you loved it you are eternal keeper of the key to its good. What has been wholly yours you never quite desert. Nothing has remained to you of your love-affairs, therefore your recital of them is empty of meaning. If you were in love to-day, and because of your philosophy you determined to do battle with your feeling, your experience would be more authoritative.

You have known love, and having known you refuse it. Henceforth, it must be reason and not feeling. "What is your objection?" you ask. This merely, that the thing cannot be. Marriage to be marriage must come through love, through the reddest romance of love, through fire of the spirit, yes, even through the love of calfdom and whelpage. Else it is a mockery. Where is the woman of character who would sell the be-all and end-all of her existence for a neat catalogue of possible advantages?

Where is the man who would frankly and without embellishment dare make such proposal? You point to yourself. But you have never explained yourself to Hester, and even to me you are embellishing the matter with all the might in your persuasive pen.

The ardours of calfdom and whelpage that you smile at I would have you throb with. You underrate the firstlings of the heart, the rose and white blossoming, the call upon the senses and the readiness to respond and to fulfil, to give and to take, to be and make happy--the great pride and utter abandon which is young love. At fifteen, fortunately for the development of mind and character, hope is placed where hope must pine. Love, then, is doomed to be tragic. The youth "attains to be denied." But he sounds his depth. Thereafter, he knows what to expect of himself. He has a precedent. After this he will count it a sin to forget, and to accept the solace of mediocrity. In this lies the value of the tragedy.

I sometimes think that whatever is youngest is best. It is the young that, timid and bold, pay greatest reverence to knowledge, receiving without chill of prejudice and shameful cowardice of quibbling the brave new thought. Wisdom may be of age, but pa.s.sion for scholarships, trail-breaking, and hardy prospecting in the treasure mines of research, is of young pioneerhood alone. It is a youth who dares be radical, who dares, in splendid largess, build mistake upon mistake, bleeding his life out in service. And it is a youth, standing tiptoe upon the earth, now waiting in unperturbed ease, now searching with unbridled zeal, who is lover and mystic. "The best is yet to be," says Rabbi Ben Ezra, "the last of life, for which the first is made." Yes, the last of life will be good, but only if it is like youth, beating with its pulse and instinct with its spirit.

The unhappy youth is left on the battle-field but not to die. The sword-thrusts challenge him to put forth greater strength in fiercer wars. He learns hard and well.

Indeed, I cannot leave this subject of first love. How do you know it was not good for you to love as you did? It is strange you should resolve to love no more because at one time you loved deeply enough almost to remain in love. It cannot be that you have grown old and that nature is resolving for you. You tell me of your experiences in order that I may be convinced that you know whereof you speak and I listen in wonder. Your conclusions are unwonted.