The World as Will and Idea Volume III Part 11

The last consideration of all is the beauty of the face. Here also before everything else the bones are considered; therefore we look princ.i.p.ally for a beautiful nose, and a short turned-up nose spoils everything. A slight inclination of the nose downwards or upwards has decided the happiness in life of innumerable maidens, and rightly so, for it concerns the type of the species. A small mouth, by means of small maxillae, is very essential as specifically characteristic of the human countenance, as distinguished from the muzzle of the brutes. A receding or, as it were, cut-away chin is especially disagreeable, because _mentum prominulum_ is an exclusive characteristic of our species. Finally comes the regard for beautiful eyes and forehead; it is connected with the psychical qualities, especially the intellectual which are inherited from the mother.

The unconscious considerations which, on the other hand, the inclination of women follows naturally cannot be so exactly a.s.signed. In general the following may be a.s.serted: They give the preference to the age from thirty to thirty-five years, especially over that of youths who yet really present the height of human beauty. The reason is that they are not guided by taste but by instinct, which recognises in the age named the acme of reproductive power. In general they look less to beauty, especially of the face. It is as if they took it upon themselves alone to impart this to the child. They are princ.i.p.ally won by the strength of the man, and the courage which is connected with this; for these promise the production of stronger children, and also a brave protector for them. Every physical defect of the man, every divergence from the type, may with regard to the child be removed by the woman in reproduction, through the fact that she herself is blameless in these respects, or even exceeds in the opposite direction. Only those qualities of the man have to be excepted which are peculiar to his s.e.x, and which therefore the mother cannot give to the child: such are the manly structure of the skeleton, broad shoulders, slender hips, straight bones, muscular power, courage, beard, &c. Hence it arises that women often love ugly men, but never an unmanly man, because they cannot neutralise his defects.

The second cla.s.s of the considerations which lie at the foundation of s.e.xual love are those which regard psychical qualities. Here we shall find that the woman is throughout attracted by the qualities of the heart or character in the man, as those which are inherited from the father. The woman is won especially by firmness of will, decision, and courage, and perhaps also by honesty and good-heartedness. On the other hand, intellectual gifts exercise no direct and instinctive power over her, just because they are not inherited from the father. Want of understanding does a man no harm with women; indeed extraordinary mental endowment, or even genius, might sooner influence them unfavourably as an abnormity. Hence one often sees an ugly, stupid, and coa.r.s.e fellow get the better of a cultured, able, and amiable man with women. Also marriages from love are sometimes consummated between natures which are mentally very different: for example, the man is rough, powerful, and stupid; the woman tenderly sensitive, delicately thoughtful, cultured, aesthetic, &c.; or the man is a genius and learned, the woman a goose:

"_Sic visum Veneri; cui placet impares_ _Formas atque animos sub juga aenea_ _Saevo mittere c.u.m joco._"

The reason is, that here quite other considerations than the intellectual predominate,-those of instinct. In marriage what is looked to is not intellectual entertainment, but the production of children: it is a bond of the heart, not of the head. It is a vain and absurd pretence when women a.s.sert that they have fallen in love with the mind of a man, or else it is the over-straining of a degenerate nature. Men, on the other hand, are not determined in their instinctive love by the qualities of character of the woman; hence so many Socrateses have found their Xantippes; for example, Shakspeare, Albrecht Durer, Byron, &c. The intellectual qualities, however, certainly influence here, because they are inherited from the mother. Yet their influence is easily outweighed by that of physical beauty, which acts directly, as concerning a more essential point.

However, it happens, either from the feeling or the experience of that influence, that mothers have their daughters taught the fine arts, languages, and so forth in order to make them attractive to men, whereby they wish to a.s.sist the intellect by artificial means, just as, in case of need, they a.s.sist the hips and the bosom. Observe that here we are speaking throughout only of that entirely immediate instinctive attraction from which alone love properly so called grows. That a woman of culture and understanding prizes understanding and intellect in a man, that a man from rational reflection should test and have regard to the character of his bride, has nothing to do with the matter with which we are dealing here. Such things lie at the bottom of a rational choice in marriage, but not of the pa.s.sionate love, which is our theme.

Hitherto I have only taken account of the _absolute_ considerations, _i.e._, those which hold good for every one: I come now to the _relative_ considerations, which are individual, because in their case what is looked to is the rectification of the type of the species, which is already defectively presented, the correction of the divergences from it which the chooser's own person already bears in itself, and thus the return to the pure presentation of the type. Here, then, each one loves what he lacks.

Starting from the individual const.i.tution, and directed to the individual const.i.tution, the choice which rests upon such relative considerations is much more definite, decided, and exclusive than that which proceeds merely from the absolute considerations; therefore the source of really pa.s.sionate love will lie, as a rule, in these relative considerations, and only that of the ordinary and slighter inclination in the absolute considerations. Accordingly it is not generally precisely correct and perfect beauties that kindle great pa.s.sions. For such a truly pa.s.sionate inclination to arise something is required which can only be expressed by a chemical metaphor: two persons must neutralise each other, like acid and alkali, to a neutral salt. The essential conditions demanded for this are the following. First: all s.e.x is one-sided. This one-sidedness is more distinctly expressed in one individual than in another; therefore in every individual it can be better supplemented and neutralised by one than by another individual of the opposite s.e.x, for each one requires a one-sidedness which is the opposite of his own to complete the type of humanity in the new individual that is to be produced, the const.i.tution of which is always the goal towards which all tends. Physiologists know that manhood and womanhood admit of innumerable degrees, through which the former sinks to the repulsive gynander and hypospadaeus, and the latter rises to the graceful androgyne; from both sides complete hermaphrodism can be reached, at which point stand those individuals who, holding the exact mean between the two s.e.xes, can be attributed to neither, and consequently are unfit to propagate the species. Accordingly, the neutralisation of two individualities by each other, of which we are speaking, demands that the definite degree of _his_ manhood shall exactly correspond to the definite degree of _her_ womanhood; so that the one-sidedness of each exactly annuls that of the other. Accordingly, the most manly man will seek the most womanly woman, and _vice versa_, and in the same way every individual will seek another corresponding to him or her in degree of s.e.x. Now how far the required relation exists between two individuals is instinctively felt by them, and, together with the other relative considerations, lies at the foundation of the higher degrees of love. While, therefore, the lovers speak pathetically of the harmony of their souls, the heart of the matter is for the most part the agreement or suitableness pointed out here with reference to the being which is to be produced and its perfection, and which is also clearly of much more importance than the harmony of their souls, which often, not long after the marriage, resolves itself into a howling discord. Now, here come in the further relative considerations, which depend upon the fact that every one endeavours to neutralise by means of the other his weaknesses, defects, and deviations from the type, so that they will not perpetuate themselves, or even develop into complete abnormities in the child which is to be produced. The weaker a man is as regards muscular power the more will he seek for strong women; and the woman on her side will do the same.

But since now a less degree of muscular power is natural and regular in the woman, women as a rule will give the preference to strong men.

Further, the size is an important consideration. Little men have a decided inclination for big women, and _vice versa_; and indeed in a little man the preference for big women will be so much the more pa.s.sionate if he himself was begotten by a big father, and only remains little through the influence of his mother; because he has inherited from his father the vascular system and its energy, which was able to supply a large body with blood. If, on the other hand, his father and grandfather were both little, that inclination will make itself less felt. At the foundation of the aversion of a big woman to big men lies the intention of nature to avoid too big a race, if with the strength which _this_ woman could impart to them they would be too weak to live long. If, however, such a woman selects a big husband, perhaps for the sake of being more presentable in society, then, as a rule, her offspring will have to atone for her folly.

Further, the consideration as to the complexion is very decided. Blondes prefer dark persons, or brunettes; but the latter seldom prefer the former. The reason is, that fair hair and blue eyes are in themselves a variation from the type, almost an abnormity, a.n.a.logous to white mice, or at least to grey horses. In no part of the world, not even in the vicinity of the pole, are they indigenous, except in Europe, and are clearly of Scandinavian origin. I may here express my opinion in pa.s.sing that the white colour of the skin is not natural to man, but that by nature he has a black or brown skin, like our forefathers the Hindus; that consequently a white man has never originally sprung from the womb of nature, and that thus there is no such thing as a white race, much as this is talked of, but every white man is a faded or bleached one. Forced into the strange world, where he only exists like an exotic plant, and like this requires in winter the hothouse, in the course of thousands of years man became white. The gipsies, an Indian race which immigrated only about four centuries ago, show the transition from the complexion of the Hindu to our own.(38) Therefore in s.e.xual love nature strives to return to dark hair and brown eyes as the primitive type; but the white colour of the skin has become a second nature, though not so that the brown of the Hindu repels us. Finally, each one also seeks in the particular parts of the body the corrective of his own defects and aberrations, and does so the more decidedly the more important the part is. Therefore snub-nosed individuals have an inexpressible liking for hook-noses, parrot-faces; and it is the same with regard to all other parts. Men with excessively slim, long bodies and limbs can find beauty in a body which is even beyond measure stumpy and short. The considerations with regard to temperament act in an a.n.a.logous manner. Each will prefer the temperament opposed to his own; yet only in proportion as his one is decided. Whoever is himself in some respect very perfect does not indeed seek and love imperfection in this respect, but is yet more easily reconciled to it than others; because he himself insures the children against great imperfection of this part. For example, whoever is himself very white will not object to a yellow complexion; but whoever has the latter will find dazzling whiteness divinely beautiful. The rare case in which a man falls in love with a decidedly ugly woman occurs when, besides the exact harmony of the degree of s.e.x explained above, the whole of her abnormities are precisely the opposite, and thus the corrective, of his. The love is then wont to reach a high degree.

The profound seriousness with which we consider and ponder each bodily part of the woman, and she on her part does the same, the critical scrupulosity with which we inspect a woman who begins to please us, the capriciousness of our choice, the keen attention with which the bridegroom observes his betrothed, his carefulness not to be deceived in any part, and the great value which he attaches to every excess or defect in the essential parts, all this is quite in keeping with the importance of the end. For the new being to be produced will have to bear through its whole life a similar part. For example, if the woman is only a little crooked, this may easily impart to her son a hump, and so in all the rest.

Consciousness of all this certainly does not exist. On the contrary, every one imagines that he makes that careful selection in the interest of his own pleasure (which at bottom cannot be interested in it at all); but he makes it precisely as, under the presupposition of his own corporisation, is most in keeping with the interest of the species, to maintain the type of which as pure as possible is the secret task. The individual acts here, without knowing it, by order of something higher than itself, the species; hence the importance which it attaches to things which may and indeed must be, indifferent to itself as such. There is something quite peculiar in the profound unconscious seriousness with which two young persons of opposite s.e.x who see each other for the first time regard each other, in the searching and penetrating glance they cast at one another, in the careful review which all the features and parts of their respective persons have to endure. This investigating and examining is the _meditation of the genius of the species_ on the individual which is possible through these two and the combination of its qualities. According to the result of this meditation is the degree of their pleasure in each other and their yearning for each other. This yearning, even after it has attained a considerable degree, may be suddenly extinguished again by the discovery of something that had previously remained un.o.bserved. In this way, then, the genius of the species meditates concerning the coming race in all who are capable of reproduction. The nature of this race is the great work with which Cupid is occupied, unceasingly active, speculating, and pondering. In comparison with the importance of his great affair, which concerns the species and all coming races, the affairs of individuals in their whole ephemeral totality are very trifling; therefore he is always ready to sacrifice these regardlessly. For he is related to them as an immortal to mortals, and his interests to theirs as infinite to finite. Thus, in the consciousness of managing affairs of a higher kind than all those which only concern individual weal or woe, he carries them on sublimely, undisturbed in the midst of the tumult of war, or in the bustle of business life, or during the raging of a plague, and pursues them even into the seclusion of the cloister.

We have seen in the above that the intensity of love increases with its individualisation, because we have shown that the physical qualities of two individuals can be such that, for the purpose of restoring as far as possible the type of the species, the one is quite specially and perfectly the completion or supplement of the other, which therefore desires it exclusively. Already in this case a considerable pa.s.sion arises, which at once gains a n.o.bler and more sublime appearance from the fact that it is directed to an individual object, and to it alone; thus, as it were, arises at the special order of the species. For the opposite reason, the mere s.e.xual impulse is ign.o.ble, because without individualisation it is directed to all, and strives to maintain the species only as regards quant.i.ty, with little respect to quality. But the individualising, and with it the intensity of the love, can reach so high a degree that without its satisfaction all the good things in the world, and even life itself, lose their value. It is then a wish which attains a vehemence that no other wish ever reaches, and therefore makes one ready for any sacrifice, and in case its fulfilment remains unalterably denied, may lead to madness or suicide. At the foundation of such an excessive pa.s.sion there must lie, besides the considerations we have shown above, still others which we have not thus before our eyes. We must therefore a.s.sume that here not only the corporisation, but the _will_ of the man and the _intellect_ of the woman are specially suitable to each other, in consequence of which a perfectly definite individual can be produced by them alone, whose existence the genius of the species has here in view, for reasons which are inaccessible to us, since they lie in the nature of the thing in itself. Or, to speak more exactly, the will to live desires here to objectify itself in a perfectly definite individual, which can only be produced by this father with this mother. This metaphysical desire of the will in itself has primarily no other sphere of action in the series of existences than the hearts of the future parents, which accordingly are seized with this ardent longing, and now imagine themselves to desire on their own account what really for the present has only a purely metaphysical end, _i.e._, an end which lies outside the series of actually existing things. Thus it is the ardent longing to enter existence of the future individual which has first become possible here, a longing which proceeds from the primary source of all being, and exhibits itself in the phenomenal world as the lofty pa.s.sion of the future parents for each other, paying little regard to all that is outside itself; in fact, as an unparalleled illusion, on account of which such a lover would give up all the good things of this world to enjoy the possession of this woman, who yet can really give him nothing more than any other. That yet it is just this possession that is kept in view here is seen from the fact that even this lofty pa.s.sion, like all others, is extinguished in its enjoyment-to the great astonishment of those who are possessed by it. It also becomes extinct when, through the woman turning out barren (which, according to Hufeland, may arise from nineteen accidental const.i.tutional defects), the real metaphysical end is frustrated; just as daily happens in millions of germs trampled under foot, in which yet the same metaphysical life principle strives for existence; for which there is no other consolation than that an infinity of s.p.a.ce, time, and matter, and consequently inexhaustible opportunity for return, stands open to the will to live.

The view which is here expounded must once have been present to the mind of Theophrastus Paracelsus, even if only in a fleeting form, though he has not handled this subject, and my whole system of thought was foreign to him; for, in quite a different context and in his desultory manner, he wrote the following remarkable words: "_Hi sunt, quos Deus copulavit, ut eam, quae fuit Uriae et David; quamvis ex diametro (sic enim sibi humana mens persuadebat) c.u.m justo et legitimo matrimonio pugnaret hoc.... sed propter Salomonem_, QUI ALIUNDE NASCI NON POTUIT, _nisi ex Bathseba, conjuncto David semine, quamvis meretrice, conjunxit eos Deus_" (_De vita longa_, i. 5).

The longing of love, the ?e???, which the poets of all ages are unceasingly occupied with expressing in innumerable forms, and do not exhaust the subject, nay, cannot do it justice, this longing, which attaches the idea of endless happiness to the possession of a particular woman, and unutterable pain to the thought that this possession cannot be attained,-this longing and this pain cannot obtain their material from the wants of an ephemeral individual; but they are the sighs of the spirit of the species, which sees here, to be won or lost, a means for the attainment of its ends which cannot be replaced, and therefore groans deeply. The species alone has infinite life, and therefore is capable of infinite desires, infinite satisfaction, and infinite pain. But these are here imprisoned in the narrow breast of a mortal. No wonder, then, if such a breast seems like to burst, and can find no expression for the intimations of infinite rapture or infinite misery with which it is filled. This, then, affords the materials for all erotic poetry of a sublime kind, which accordingly rises into transcendent metaphors, soaring above all that is earthly. This is the theme of Petrarch, the material for the St. Preuxs, Werthers, and Jacopo Ortis, who apart from it could not be understood nor explained. For that infinite esteem for the loved one cannot rest upon some spiritual excellences, or in general upon any objective, real qualities of hers; for one thing, because she is often not sufficiently well known to the lover, as was the case with Petrarch. The spirit of the species alone can see at one glance what _worth_ she has for _it_, for its ends. And great pa.s.sions also arise, as a rule, at the first glance:

"Who ever loved that loved not at first sight?"

-SHAKSPEARE, "As You Like it," iii. 5.

In this regard a pa.s.sage in the romance of "_Guzman de Alfarache_," by Mateo Aleman, which has been famous for 250 years, is remarkable: "_No es necessario, para que uno ame, que pase distancia de tiempo, que siga discurso, ni haga eleccion, sino que con aquella primera y sola vista, concurran juntamente cierta correspondencia o consonancia, o lo que aca __ solemos vulgarmente decir, una confrontacion de sangre, a que por particular influxo suelen mover las estrellas._" (For one to love it is not necessary that much time should pa.s.s, that he should set about reflecting and make a choice; but only that at that first and only glance a certain correspondence and consonance should be encountered on both sides, or that which in common life we are wont to call a _sympathy of the blood_, and to which a special influence of the stars generally impels), P. ii. lib. iii. c. 5. Accordingly the loss of the loved one, through a rival, or through death, is also for the pa.s.sionate lover a pain that surpa.s.ses all others, just because it is of a transcendental kind, since it affects him not merely as an individual, but attacks him in his _essentia aeterna_, in the life of the species into whose special will and service he was here called. Hence jealousy is such torment and so grim, and the surrender of the loved one is the greatest of all sacrifices. A hero is ashamed of all lamentations except the lamentation of love, because in this it is not he but the species that laments. In Calderon's "Zen.o.bia the Great" there is in the first act a scene between Zen.o.bia and Decius in which the latter says:

"_Cielos, luego tu me quieres? Perdiera cien mil victorias, Volvierame_," &c.

(Heaven! then thou lovest me? For this I would lose a thousand victories, would turn about, &c.)

Here, honour, which hitherto outweighed every interest, is beaten out of the field as soon as s.e.xual love, _i.e._, the interest of the species, comes into play, and sees before it a decided advantage; for this is infinitely superior to every interest of mere individuals, however important it may be. Therefore to this alone honour, duty, and fidelity yield after they have withstood every other temptation, including the threat of death. In the same way we find in private life that conscientiousness is in no point so rare as in this: it is here sometimes set aside even by persons who are otherwise honest and just, and adultery is recklessly committed when pa.s.sionate love, _i.e._, the interest of the species, has mastered them. It even seems as if in this they believed themselves to be conscious of a higher right than the interests of individuals can ever confer; just because they act in the interest of the species. In this reference Chamfort's remark is worth noticing: "_Quand un homme et une femme ont l'un pour l'autre une pa.s.sion violente, il me semble toujours que quelque soient les obstacles qui les separent, un mari, des parens, etc., les deux amans sont l'un a l'autre, de par la Nature, qu'ils s'appartiennent de droit divin, malgre les lois et les conventions humaines_." Whoever is inclined to be incensed at this should be referred to the remarkable indulgence which the Saviour shows in the Gospel to the woman taken in adultery, in that He also a.s.sumes the same guilt in the case of all present. From this point of view the greater part of the "Decameron" appears as mere mocking and jeering of the genius of the species at the rights and interests of individuals which it tramples under foot. Differences of rank and all similar circ.u.mstances, when they oppose the union of pa.s.sionate lovers, are set aside with the same ease and treated as nothing by the genius of the species, which, pursuing its ends that concern innumerable generations, blows off as spray such human laws and scruples. From the same deep-lying grounds, when the ends of pa.s.sionate love are concerned, every danger is willingly encountered, and those who are otherwise timorous here become courageous. In plays and novels also we see, with ready sympathy, the young persons who are fighting the battle of their love, _i.e._, the interest of the species, gain the victory over their elders, who are thinking only of the welfare of the individuals. For the efforts of the lovers appear to us as much more important, sublime, and therefore right, than anything that can be opposed to them, as the species is more important than the individual.

Accordingly the fundamental theme of almost all comedies is the appearance of the genius of the species with its aims, which are opposed to the personal interest of the individuals presented, and therefore threaten to undermine their happiness. As a rule it attains its end, which, as in accordance with poetical justice, satisfies the spectator, because he feels that the aims of the species are much to be preferred to those of the individual. Therefore at the conclusion he leaves the victorious lovers quite confidently, because he shares with them the illusion that they have founded their own happiness, while they have rather sacrificed it to the choice of the species, against the will and foresight of their elders. It has been attempted in single, abnormal comedies to reverse the matter and bring about the happiness of the individuals at the cost of the aims of the species; but then the spectator feels the pain which the genius of the species suffers, and is not consoled by the advantages which are thereby a.s.sured to the individuals. As examples of this kind two very well-known little pieces occur to me: "_La reine de 16 ans_," and "_Le marriage de raison_." In tragedies containing love affairs, since the aims of the species are frustrated, the lovers who were its tools, generally perish also; for example, in "Romeo and Juliet," "Tancred," "Don Carlos,"

"Wallenstein," "The Bride of Messina," and many others.

The love of a man often affords comical, and sometimes also tragical phenomena; both because, taken possession of by the spirit of the species, he is now ruled by this, and no longer belongs to himself: his conduct thereby becomes unsuited to the individual. That which in the higher grades of love imparts such a tinge of poetry and sublimeness to his thoughts, which gives them even a transcendental and hyperphysical tendency, on account of which he seems to lose sight altogether of his real, very physical aim, is at bottom this, that he is now inspired by the spirit of the species whose affairs are infinitely more important than all those which concern mere individuals, in order to find under the special directions of this spirit the whole existence of an indefinitely long posterity with this individual and exactly determined nature, which it can receive only from him as father and the woman he loves as mother, and which otherwise could never, _as such_, attain to existence, while the objectification of the will to live expressly demands this existence. It is the feeling that he is acting in affairs of such transcendent importance which raises the lover so high above everything earthly, nay, even above himself, and gives such a hyperphysical clothing to his very physical desires, that love becomes a poetical episode even in the life of the most prosaic man; in which last case the matter sometimes a.s.sumes a comical aspect. That mandate of the will which objectifies itself in the species exhibits itself in the consciousness of the lover under the mask of the antic.i.p.ation of an infinite blessedness which is to be found for him in the union with this female individual. Now, in the highest grades of love this chimera becomes so radiant that if it cannot be attained life itself loses all charm, and now appears so joyless, hollow, and insupportable that the disgust at it even overcomes the fear of death, so that it is then sometimes voluntarily cut short. The will of such a man has been caught in the vortex of the will of the species, or this has obtained such a great predominance over the individual will that if such a man cannot be effective in the first capacity, he disdains to be so in the last. The individual is here too weak a vessel to be capable of enduring the infinite longing of the will of the species concentrated upon a definite object. In this case, therefore, the issue is suicide, sometimes the double suicide of the two lovers; unless, to save life, nature allows madness to intervene, which then covers with its veil the consciousness of that hopeless state. No year pa.s.ses without proving the reality of what has been expounded by several cases of all these kinds.

Not only, however, has the unsatisfied pa.s.sion of love sometimes a tragic issue, but the satisfied pa.s.sion also leads oftener to unhappiness than to happiness. For its demands often conflict so much with the personal welfare of him who is concerned that they undermine it, because they are incompatible with his other circ.u.mstances, and disturb the plan of life built upon them. Nay, not only with external circ.u.mstances is love often in contradiction, but even with the lover's own individuality, for it flings itself upon persons who, apart from the s.e.xual relation, would be hateful, contemptible, and even abhorrent to the lover. But so much more powerful is the will of the species than that of the individual that the lover shuts his eyes to all those qualities which are repellent to him, overlooks all, ignores all, and binds himself for ever to the object of his pa.s.sion-so entirely is he blinded by that illusion, which vanishes as soon as the will of the species is satisfied, and leaves behind a detested companion for life. Only from this can it be explained that we often see very reasonable and excellent men bound to termagants and she-devils, and cannot conceive how they could have made such a choice. On this account the ancients represented love as blind. Indeed, a lover may even know distinctly and feel bitterly the faults of temperament and character of his bride, which promise him a miserable life, and yet not be frightened away:-

"I ask not, I care not, If guilt's in thy heart, I know that I love thee Whatever thou art."

For ultimately he seeks not his own things, but those of a third person, who has yet to come into being, although he is involved in the illusion that what he seeks is his own affair. But it is just this not seeking of one's own things which is everywhere the stamp of greatness, that gives to pa.s.sionate love also a touch of sublimity, and makes it a worthy subject of poetry. Finally, s.e.xual love is compatible even with the extremest hatred towards its object: therefore Plato has compared it to the love of the wolf for the sheep. This case appears when a pa.s.sionate lover, in spite of all efforts and entreaties, cannot obtain a favourable hearing on any condition:-

"I love and hate her."

-SHAKSPEARE, _Cymb._, iii. 5.

The hatred of the loved one which then is kindled sometimes goes so far that the lover murders her, and then himself. One or two examples of this generally happen every year; they will be found in the newspapers.

Therefore Goethe's lines are quite correct:-

"By all despised love! By h.e.l.lish element!

Would that I knew a worse, that I might swear by!"

It is really no hyperbole if a lover describes the coldness of his beloved and the delight of her vanity, which feeds on his sufferings, as cruelty; for he is under the influence of an impulse which, akin to the instinct of insects, compels him, in spite of all grounds of reason, to pursue his end unconditionally, and to undervalue everything else: he cannot give it up.

Not one but many a Petrarch has there been who was compelled to drag through life the unsatisfied ardour of love, like a fetter, an iron weight at his foot, and breathe his sighs in lonely woods; but only in the one Petrarch dwelt also the gift of poetry; so that Goethe's beautiful lines hold good of him:-

"And when in misery the man was dumb A G.o.d gave me the power to tell my sorrow."

In fact, the genius of the species wages war throughout with the guardian geniuses of individuals, is their pursuer and enemy, always ready relentlessly to destroy personal happiness in order to carry out its ends; nay, the welfare of whole nations has sometimes been sacrificed to its humours. An example of this is given us by Shakspeare in "Henry VI.," pt.

iii., act 3, sc. 2 and 3. All this depends upon the fact that the species, as that in which the root of our being lies, has a closer and earlier right to us than the individual; hence its affairs take precedence. From the feeling of this the ancients personified the genius of the species in Cupid, a malevolent, cruel, and therefore ill-reputed G.o.d, in spite of his childish appearance; a capricious, despotic demon, but yet lord of G.o.ds and men:

"S? d?? ?e?? t??a??e ??a????p??, ????!"

(_Tu, deorum hominumque tyranne, Amor!_)

A deadly shot, blindness, and wings are his attributes. The latter signify inconstancy; and this appears, as a rule, only with the disillusion which is the consequence of satisfaction.

Because the pa.s.sion depended upon an illusion, which represented that which has only value for the species as valuable for the individual, the deception must vanish after the attainment of the end of the species. The spirit of the species which took possession of the individual sets it free again. Forsaken by this spirit, the individual falls back into its original limitation and narrowness, and sees with wonder that after such a high, heroic, and infinite effort nothing has resulted for its pleasure but what every s.e.xual gratification affords. Contrary to expectation, it finds itself no happier than before. It observes that it has been the dupe of the will of the species. Therefore, as a rule, a Theseus who has been made happy will forsake his Ariadne. If Petrarch's pa.s.sion had been satisfied, his song would have been silenced from that time forth, like that of the bird as soon as the eggs are laid.

Here let me remark in pa.s.sing that however much my metaphysics of love will displease the very persons who are entangled in this pa.s.sion, yet if rational considerations in general could avail anything against it, the fundamental truth disclosed by me would necessarily fit one more than anything else to subdue it. But the saying of the old comedian will, no doubt, remain true: "_Quae res in se __ neque consilium, neque modum habet ullum, eam consilio regere non potes._"

Marriages from love are made in the interest of the species, not of the individuals. Certainly the persons concerned imagine they are advancing their own happiness; but their real end is one which is foreign to themselves, for it lies in the production of an individual which is only possible through them. Brought together by this aim, they ought henceforth to try to get on together as well as possible. But very often the pair brought together by that instinctive illusion, which is the essence of pa.s.sionate love, will, in other respects, be of very different natures.

This comes to light when the illusion vanishes, as it necessarily must.

Accordingly love marriages, as a rule, turn out unhappy; for through them the coming generation is cared for at the expense of the present. "_Quien se casa por amores, ha de vivir con dolores_" (Who marries from love must live in sorrow), says the Spanish proverb. The opposite is the case with marriages contracted for purposes of convenience, generally in accordance with the choice of the parents. The considerations prevailing here, of whatever kind they may be, are at least real, and cannot vanish of themselves. Through them, however, the happiness of the present generation is certainly cared for, to the disadvantage of the coming generation, and notwithstanding this it remains problematical. The man who in his marriage looks to money more than to the satisfaction of his inclination lives more in the individual than in the species; which is directly opposed to the truth; hence it appears unnatural, and excites a certain contempt. A girl who, against the advice of her parents, rejects the offer of a rich and not yet old man, in order, setting aside all considerations of convenience, to choose according to her instinctive inclination alone, sacrifices her individual welfare to the species. But just on this account one cannot withhold from her a certain approbation; for she has preferred what is of most importance, and has acted in the spirit of nature (more exactly, of the species), while the parents advised in the spirit of individual egoism. In accordance with all this, it appears as if in making a marriage either the individual or the interests of the species must come off a loser. And this is generally the case; for that convenience and pa.s.sionate love should go hand in hand is the rarest of lucky accidents.

The physical, moral, or intellectual deficiency of the nature of most men may to some extent have its ground in the fact that marriages are ordinarily entered into not from pure choice and inclination, but from all kinds of external considerations, and on account of accidental circ.u.mstances. If, however, besides convenience, inclination is also to a certain extent regarded, this is, as it were, an agreement with the genius of the species. Happy marriages are well known to be rare; just because it lies in the nature of marriage that its chief end is not the present but the coming generation. However, let me add, for the consolation of tender, loving natures, that sometimes pa.s.sionate s.e.xual love a.s.sociates itself with a feeling of an entirely different origin-real friends.h.i.+p based upon agreement of disposition, which yet for the most part only appears when s.e.xual love proper is extinguished in its satisfaction. This friends.h.i.+p will then generally spring from the fact that the supplementing and corresponding physical, moral, and intellectual qualities of the two individuals, from which s.e.xual love arose, with reference to the child to be produced, are, with reference also to the individuals themselves, related to each other in a supplementary manner as opposite qualities of temperament and mental gifts, and thereby form the basis of a harmony of disposition.

The whole metaphysics of love here dealt with stands in close connection with my metaphysics in general, and the light which it throws upon this may be summed up as follows.

We have seen that the careful selection for the satisfaction of the s.e.xual impulse, a selection which rises through innumerable degrees up to that of pa.s.sionate love, depends upon the highly serious interest which man takes in the special personal const.i.tution of the next generation. Now this exceedingly remarkable interest confirms two truths which have been set forth in the preceding chapters. (1.) The indestructibility of the true nature of man, which lives on in that coming generation. For that interest which is so lively and eager, and does not spring from reflection and intention, but from the inmost characteristics and tendencies of our nature, could not be so indelibly present and exercise such great power over man if he were absolutely perishable, and were merely followed in time by a race actually and entirely different from him. (2.) That his true nature lies more in the species than in the individual. For that interest in the special nature of the species, which is the root of all love, from the pa.s.sing inclination to the serious pa.s.sion, is for every one really the highest concern, the success or failure of which touches him most sensibly; therefore it is called _par excellence_ the affair of the heart. Moreover, when this interest has expressed itself strongly and decidedly, everything which merely concerns one's own person is postponed and necessarily sacrificed to it. Through this, then, 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 abandonment 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 only his mortal part that desires everything else. That vehement or intense longing directed to a particular woman is accordingly an immediate pledge of the indestructibility of the kernel of our being, and of its continued existence in the species. But to regard this continued existence as something trifling and insufficient is an error which arises from the fact that under the conception of the continued life of the species one thinks nothing more than the future existence of beings similar to us, but in no regard identical with us; and this again because, starting from knowledge directed towards without, one takes into consideration only the external form of the species as we apprehend it in perception, and not its inner nature. But it is just this inner nature which lies at the foundation of our own consciousness as its kernel, and hence indeed is more immediate than this itself, and, as thing in itself, free from the _principium individuationis_, is really the same and identical in all individuals, whether they exist together or after each other. Now this is the will to live, thus just that which desires life and continuance so vehemently. This accordingly is spared and unaffected by death. It can attain to no better state than its present one; and consequently for it, with life, the constant suffering and striving of the individuals is certain. To free it from this is reserved for the denial of the will to live, as the means by which the individual will breaks away from the stem of the species, and surrenders that existence in it. We lack conceptions for that which it now is; indeed all data for such conceptions are wanting. We can only describe it as that which is free to be will to live or not. Buddhism denotes the latter case by the word Nirvana, the etymology of which was given in the note at the end of chapter 41. It is the point which remains for ever unattainable to all human knowledge, just as such.