The Works of Jack London: Novels, Short Stories, Poems, Plays, Memoirs & Essays. Jack London
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heads murmuring "Ilicet," and stretch out our hands to "turn down an empty glass," but all this in twilight moods when a dimness as of dying rests upon the soul. There are a few with whom it is always morning, and others who remember something of the radiance of the young day even in the heart of midnight. These disprove the postulates of sameness and satiety, these are not smitten by the seen fact as are you of the microscopic retina, these "see life steadily and see it whole."
We need not fear the label of an idea. When I say that your position is that of the pessimist, it is not more of an accusation than if I said it was that of the optimist. The thing to concern oneself with is the question, "which of these makes the nearer approach to the truth?" You have been asking me, "What is love worth?" And you have answered your question often enough and to your satisfaction, "In itself it is worth nothing, being but the catspaw to scheming forces." With your denial of any intrinsic beauty in the emotion, with your acceptance of it as an unfortunate incident in human affairs, comes a vague hope that the race will outgrow this force. Here is your rift in the cloud. You picture a scientific Utopia where there are no lovers and no back-harkings to the primitive passion, and you appoint yourself pioneer to the promised land of the children of biology.
Ah! I speak as if I were vexed instead of simply being sure I am in the right. I wish to help you to see that there is another reading to your facts. If love is essentially the same from protoplasm to man, it does not for this reason become worthless. By virtue of being universal it is enhanced and most divinely humanly binding. You tell me that love is involuntary, compelled by external forces as old as time and as binding as instinct, and I say that because of this, life is finally for love. What! The cavemen, and the birds, too, and the fish and the plants, forsooth! What! The inorganic, perhaps, as well as the organic, swayed by this force which is wholly physical and yet wholly psychical! And does it not fire you? You are not caught up and held by this giant fact? You find that love is not sporadic, not individual, that it does not begin with you or end with you, that it does not dissociate you, and you do not warm to the world-organic kinship, you do not hear the overword of the poets and philosophers of all times, you do not see the visions that gladdened the star-forgotten nights of saints?
The same surprise sweeps over the mind in reading Ecclesiastes. Is it a sorry scheme of things that one generation goes and another comes and the world abides forever? If the same generation peopled the earth for a million years, the dignity of life would not be increased. It is not necessary to have the assurance of eternal life as the dole for having come to be, in order to live under the aspect of eternity. It is larger to be short-lived, to be but a wave of the sea rolling for one sunful day and starry night towards a great inclusiveness. It is a higher majesty to be inalien and a part—a ringed ripple in the Vastness—than to lie broad and smiling in meaningless endlessness.
So it is a strange thing that men who are schooled by evolution to relate themselves to all that exists, and to seek for new kinships, should lament that there is no new thing under the sun. And whose eye would be satisfied with seeing and whose ear with hearing? Who would rather have the truth than the power to seek it? There is a way of reading Ecclesiastes and Schopenhauer with a triumphant lilt in the voice. After all, it is the modulation that carries the message of the text. When you write the history of love, I find it fair reading. When you tell me love is primal and engrossing, I hold it the more a sin to crouch away from its fires.
"Love is the assertion of the will to live as a definitely determined individual." This is Schopenhauer's thesis and (unnecessarily enough) he apologises for it, as if it belittled love to say that it affects man in his essentia æterna. The genius of the race takes the lover conscript and makes him a soldier in life's battalions.
"The genius of the race," a metaphysical term, but meaning what you do when you speak of the function of love. Schopenhauer is a pessimist consciously, you, unconsciously; and you have both missed the living value of your facts. "Love is ruled by race welfare," says Schopenhauer. "It (the race welfare) alone corresponds to the profoundness with which it is felt, to the seriousness with which it appears, to the importance which it attributes even to the trifling details of its sphere and occasion." Love concerns itself with "The composition of the next generation," therefore you find it common as the commonplace, therefore Schopenhauer regards it as a force treacherous to happiness, since to live is to be miserable. "These lovers are the traitors who seek to perpetuate the whole want and drudgery which would otherwise speedily reach an end; this they wish to frustrate as others like them have frustrated it before."
Because love frustrates the death of the race, it is the joy of my senses and the goal of my striving.
Says Schopenhauer: "Through love man shows that the species lies closer to him than the individual, and he lives more immediately in the former than in the latter. Why does the lover hang with complete abandon on the eyes of his chosen one, and is ready to make every sacrifice for her? Because it is his immortal part that longs after her, while it is merely his mortal part that desires everything else." Because this is so, love is the God of my faith.
You see where our subject takes us! And all the while I care nothing for the points of argument except where they prick you from your position. One must scale the skies and swim the seas in order to reach you. Well, have I approached within your hearing?
I was sitting amongst the fennel in Barbara's garden when your letter was brought, and I read it twice to make sure I understood. When the sun lies warm on waving fennel and a city is before you, mysterious in a veil of mist, it is easier to feel love than to think about it. For a while, it was difficult to see the bearing of the data which you marshalled so well in defence of your denial. You went far in order to answer why you are content to marry a woman you do not love. Your methods are not the methods of the practical mind. I am glad for that. You idealise your attitude, you go far back in time, you enmesh yourself in theories and generalisations, you ride your imagination proudly, in order to reconcile yourself to something which suggests itself as more ideal than that for which the unreasoning heart hungers. You are sad, but you are not practical and you are not blasé.
Of Barbara, of myself, and of London doings, this is no time to write. Tell Hester your friend thinks of her.
Yours with great memories and greater hopes,
Dane Kempton.
XX. From Herbert Wace to Dane Kempton
The Ridge,
Berkeley, California.
May 18, 19—.
I stand aloof and laugh at myself and you. Oh, believe me, I see it very clearly myself in the heyday and cocksureness of youth, flinging at you, with much energy and little skill, my immature generalisations from science; and you with an elderly beneficence and tolerance, smiling shrewdly and affectionately upon me, secure in the knowledge that sooner or later I am sure to get through with it all and join you in your broad and placid philosophy. It is the penalty age exacts from youth. Well, I accept it.
So I am suffering from the sadness of science. I had been prone to ascribe my feelings to the passion of science. But it does not matter in the least—only, somehow, I would rather you did not misunderstand me so dreadfully. I do not raise the wail of Ecclesiastes. I am not sad, but glad. I discover romance has a history, and in history I am quicker to read the romance. I accept the thesis of a common origin, not to regret it, but to make the best of it. That is the key to my life—to make the best of it, but not drearily, with the passiveness of a slave, but passionately and with desire. Invention is an artifice man employs to overcome the roundabout. It is the short cut to satisfaction. It makes man potent, so that he can do more things in a span. I am a worker and doer. The common origin is not a despair to me; it has a value, and it strengthens my arm in the work to be done.
The play and interplay of force and matter we call "evolution." The more man understands force and matter, and the play and interplay, the more is he enabled to direct the trend of evolution, at least in human affairs. Here is a great and weltering mass of individuals which we call society. The problem is: How may it be directed so that the sum