JACK LONDON: All 22 Novels in One Illustrated Edition. Джек Лондон
Yet I protest that life is finally for intangible triumphs. Unnamed fragrances steal upon the senses and the soul revels and greatens. Unseen hands draw us to worlds afar, and we are gathered up in the dignity of the human spirit. Unknown ideas attract and hold us, and we take our place in the universe as intellectual factors. In giving up Ellen I helped her, and, sacredly better still, I sent on into a world of vague thinking and weak acting the impulse of devotion to revealed truth.
She had a sweet way of sitting low and resting her head on my knee. She sat through one whole day with me thus, and for hours I could have thought her asleep were it not for the waves of feeling which surged in her upturned face. Toward the end she raised her head, ecstasy in her eyes and on her cheek and lip. "Dane, I love you. Dane! Dane!" The whole of me was caught up in the accents of that tremulousness. She had know John three months; but her love for him was young, it had come unexpectedly, it was still unexpressed and ineffable. Her yearning for him led to softness toward me, and though she rose out of her mood as one does from a dream, the hours when we were like the angels, all love and all speech, were mine. So much was vouchsafed me.
Memories and echoes, gusts of sweet breath from the violets on your mother's grave—the prophet of matter will have none of them, and, I fear, will pity me that I am so much theirs. I am yours also, dear lad, and I wish to serve you.
Dane Kempton.
XI. From Herbert Wace to Dane Kempton
The Ridge,
Berkeley, California.
January 20, 19—.
I do not know whether to laugh or weep. I have just finished reading your letter, and I can hardly think. Words seem to have lost their meaning, and words, used as you use them, are without significance. You appear to speak a tongue strangely familiar, yet one I cannot understand. You are unintelligible, as, I dare say, I am to you.
And small wonder that we are unintelligible. Our difference presents itself quite clearly to the scientific mind, and somewhat in this fashion: Man acquires knowledge of the outer world through his sensations and perceptions. Sensation ends in sentiment, and perception ends in reason. These are the two sides of man's nature, and the individual is determined and ruled by whichever side in him happens to be temperamentally dominant. I have already classed you as a feeler, myself as a thinker. This is, I think true. You, I am confident, feel it to be true. I reason why it is true. You accept it on faith as true, lose sight of the argument forthwith, and proceed to express it in emotional terms—which is to say that you take it to heart and feel badly because it happens to be so.
You feign to know this modern scientific slang, and you are contemptuous of it because you do not know it. The terms I use freight no ideas to you. They are sounds, rhythmic and musical, but they are not definite symbols of thought. Their facts you do not grasp. For instance, the prehensile organs of insects, the great toothed mandibles of the black stag-beetle, the amorous din of the male cicada and the muteness of his mate—these are facts which you cannot relate, one with the other, nor can you generalise upon them. Let me add to these related characters, and you cannot discern the law which is alike to all. What to you the fluttering moth, decked in gold and crimson, brilliant, iridescent, splendid? The beauty of it bids you bend to deity, otherwise it has no worth; it is a stimulus to religion, and that is all. So with the glowing incandescence of the stickleback and its polished scales of silver. What make you of the hoarse voice of the gorilla? Is not the dewlap of the ox inscrutable? the mane of the lion? the tusks of the boar? the musk-sack of the deer? In the amethyst and sapphire of the peacock's wing you find no rationality; to you it is a manifestation of the wonder which is taboo. And so with the cock bird, displaying his feathered ruffs and furbelows, dancing strange antics and spilling out his heart in song.
I, on the other hand, dare to gather all these phenomena together, and find out the common truth, the common fact, the common law, which is generalisation, which is Science. I learn that there are two functions which all life must perform: Nutrition and Reproduction. And I learn that in all life, the performance, according to time and space and degree, is very like. The slug must take to itself food, else it will perish; and so I. The slug must procreate its kind, or its kind will perish; and so I. The need being the same, the only difference is in the expression. In all life come times and seasons when the individuals are aware of dim yearnings and blind compulsions and masterful desires. The senses are quickened and alert to the call of kind. And just as the fish and the reptile glimmeringly adumbrate man, so do these yearnings and desires adumbrate what man in himself calls "love," spelled all out in capitals. I repeat, the need is the same. From the amœba, up the ladder of life to you and me, comes this passion of perpetuation. And in yourself, refine and sublimate as you will, it is none the less blind, unreasoning, and compelling.
And now we come to the point. In the development of life from low to high, there came a dividing of the ways. Instinct, as a factor of development, had its limitations. It culminated in that remarkable mechanism, the bee-swarm. It could go no farther. In that direction life was thwarted. But life, splendid and invincible, not to be thwarted, changed the direction of its advance, and reason became the all-potent developmental factor. Reason dawned far down in the scale of life; but it culminates in man and the end is not yet.
The lever in his arm he duplicates in wood and steel; the lenses in his eyes in glass; the visual impressions of his brain on chemically sensitised wood-pulp. He is able, reasoning from events and knowing the law, to control the blind forces and direct their operation. Having ascertained the laws of development, he is able to take hold of life and mould and knead it into more beautiful and useful forms. Domestic selection it is called. Does he wish horses which are fast, he selects the fastest. He studies the physics of velocity in relation to equine locomotion, and with an eye to withers, loins, hocks, and haunches, he segregates his brood mares and his stallions. And behold, in the course of a few years, he has a thoroughbred stock, swifter of foot than any ever in the world before.
Since he takes sexual selection into his own hands and scientifically breeds the fish and the fowl, the beast and the vegetable, why may he not scientifically breed his own kind? The fish and the fowl and the beast and the vegetable obey dim yearnings and vague desires and reproduce themselves. "Poor the reproduction," says Man to Mother Nature; "allow me." And Mother Nature is thrust aside and exceeded by this new creator, this Man-god.
These yearnings and desires of the beast and the vegetable are the best tools nature has succeeded in devising. Having devised them, she leaves their operation to the blindness of chance. Steps in man and controls and directs them. For the first time in the history of life conscious intelligence forms and transforms life. These yearnings and desires, promptings of the "abysmal fecundity," have in man evolved into what is called "love." They arise in instinct and sensation and culminate in sentiment and emotion. They master man, and the intellect of man, as they master the beast and all the acts of the beast. And they operate in the development of man with the same blindness of chance that they operate in the development of the beast.
Now this is the law: Love, as a means for the perpetuation and development of the human type, is very crude and open to improvement. What the intellect of man has done with the beast, the intellect of man may do with man.
It is a truism to say that my intellect is wiser than my emotions. So, knowing the precise value and use of this erotic phenomenon, this sexual madness, this love, I, for one, elect to choose my mate with my intellect. Thus I choose Hester. And I do truly love her, but in the intellectual sense and not the sense you fanatically demand. I am not seized with a loutish vertigo when I look upon her and touch her hand. Nor do I feel impelled to leave her presence if I would live, as did Dante the presence of Beatrice; nor the painful confusion of Rousseau, when, in the same room with Madame Goton, he seemed impelled to leap into the flaming fireplace. But I do feel for Hester what happily mated men and women, after they have lived down the passion, feel in the afternoon of life. It is the affection of man for woman, which is sanity. It is the sanity of intercourse which replaces love madness; the sanity which comes upon sparrows after the ardour of mating, when they