Glory of animal love.
Animal love is a marvellous force; and while it issues in acts that may be followed by a revulsion of feeling, it yet deserves a more sympathetic treatment than art and morals have known how to accord it. Erotic poets, to hide their want of ability to make the dumb passion speak, have played feebly with veiled insinuations and comic effects; while more serious sonneteers have harped exclusively on secondary and somewhat literary emotions, abstractly conjugating the verb to love. Lucretius, in spite of his didactic turns, has been on this subject, too, the most ingenuous and magnificent of poets, although he chose to confine his description to the external history of sexual desire. It is a pity that he did not turn, with his sublime sincerity, to the inner side of it also, and write the drama of the awakened senses, the poignant suasion of beauty, when it clouds the brain, and makes the conventional earth, seen through that bright haze, seem a sorry fable. Western poets should not have despised what the Orientals, in their fugitive stanzas, seem often to have sung most exquisitely: the joy of gazing on the beloved, of following or being followed, of tacit understandings and avowals, of flight together into some solitude to people it with those ineffable confidences which so naturally follow the outward proofs of love. All this makes the brightest page of many a life, the only bright page in the thin biography of many a human animal; while if the beasts could speak they would give us, no doubt, endless versions of the only joy in which, as we may fancy, the blood of the universe flows consciously through their hearts.
The darkness which conventionally covers this passion is one of the saddest consequences of Adam’s fall. It was a terrible misfortune in man’s development that he should not have been able to acquire the higher functions without deranging the lower. Why should the depths of his being be thus polluted and the most delightful of nature’s mysteries be an occasion not for communion with her, as it should have remained, but for depravity and sorrow?
Its degradation when instincts become numerous and competitive.
This question, asked in moral perplexity, admits of a scientific answer. Man, in becoming more complex, becomes less stably organised. His sexual instinct, instead of being intermittent, but violent and boldly declared, becomes practically constant, but is entangled in many cross-currents of desire, in many other equally imperfect adaptations of structure to various ends. Indulgence in any impulse can then easily become excessive and thwart the rest; for it may be aroused artificially and maintained from without, so that in turn it disturbs its neighbours. Sometimes the sexual instinct may be stimulated out of season by example, by a too wakeful fancy, by language, by pride—for all these forces are now working in the same field and intermingling their suggestions. At the same time the same instinct may derange others, and make them fail at their proper and pressing occasions.
Moral censure provoked.
In consequence of such derangements, reflection and public opinion will come to condemn what in itself was perfectly innocent. The corruption of a given instinct by others and of others by it, becomes the ground for long attempts to suppress or enslave it. With the haste and formalism natural to language and to law, external and arbitrary limits are set to its operation. As no inward adjustment can possibly correspond to these conventional barriers and compartments of life, a war between nature and morality breaks out both in society and in each particular bosom—a war in which every victory is a sorrow and every defeat a dishonour. As one instinct after another becomes furious or disorganised, cowardly or criminal, under these artificial restrictions, the public and private conscience turns against it all its forces, necessarily without much nice discrimination; the frank passions of youth are met with a grimace of horror on all sides, with rumores senum severiorum, with an insistence on reticence and hypocrisy. Such suppression is favourable to corruption: the fancy with a sort of idiotic ingenuity comes to supply the place of experience; and nature is rendered vicious and overlaid with pruriency, artifice, and the love of novelty. Hereupon the authorities that rule in such matters naturally redouble their vigilance and exaggerate their reasonable censure: chastity begins to seem essentially holy and perpetual virginity ends by becoming an absolute ideal. Thus the disorder in man’s life and disposition, when grown intolerable, leads him to condemn the very elements out of which order might have been constituted, and to mistake his total confusion for his total depravity.
The heart alienated from the world.
Banished from the open day, covered with mockery, and publicly ignored, this necessary pleasure flourishes none the less in dark places and in the secret soul. Its familiar presence there, its intimate habitation in what is most oneself, helps to cut the world in two and to separate the inner from the outer life. In that mysticism which cannot disguise its erotic affinities this disruption reaches an absolute and theoretic form; but in many a youth little suspected of mysticism it produces estrangement from the conventional moralising world, which he instinctively regards as artificial and alien. It prepares him for excursions into a private fairy-land in which unthought-of joys will blossom amid friendlier magic forces. The truly good then seems to be the fantastic, the sensuous, the prodigally unreal. He gladly forgets the dreary world he lives in to listen for a thousand and one nights to his dreams.
Childish ideals.