The Woman Who Vowed Part 4

I repeated to him the substance of what Chairo had said, leaving out the heat, the indignation, and the threat. I sat down on the balcony with the Pater, and he, after listening to me, began:

"Chairo is a man of extraordinary gifts, and has, of course, the quality which generally attends these gifts--inordinate ambition. Such men are naturally p.r.o.ne to favor individualism as opposed to collective action, and to desire the rewards that come from individual success. It was such men as Chairo who prevented so long the realization of Solidarity, and who will always const.i.tute a formidable opposition. Nor, indeed, would it be well for the state that they should cease to exist; for the Collectivist community would soon lapse into mere routine and officialism, were it not kept perpetually at its best by the opposition of just such as these.

"Unfortunately in this particular case his opposition is rendered not only acute but dangerous, by the fact that he has come into collision with one of the most precious inst.i.tutions of the state, through his inordinate pa.s.sion for Lydia. Indeed, I had Chairo in mind when I said to you, as we parted, that the economic problem presented by the distribution of wealth was by far the least of the problems that presented themselves. The desire for the acc.u.mulation of wealth is an artificial desire; it grew with the inst.i.tution of private property, and when the inst.i.tution of private property was abolished the desire for it very soon, in great part, disappeared. But the desire of a man for a woman is an elemental pa.s.sion which has its root deep down in the necessities of human nature. This pa.s.sion will always be with us and will always tend, when coupled with such abilities as Chairo's, to disrupt the state."

"But," I interrupted, "is not this cult of Demeter a dangerous thing?"

"To the mind of Chairo," answered he, "inflamed as it is by his love for Lydia, undoubtedly it is. But all those who belong to Chairo's party and hate Collectivism because it doesn't furnish them the reward which they feel due to their ability, are using this issue in an attempt to break up the entire system. But consider for a moment what is this cult of Demeter which you think so dangerous. In the first place there is in it no coercion, absolutely none: the priests tender to such women as they think proper the mission of Demeter, and this mission can be accepted or declined; no disgrace attends the declining of it; the woman to whom it is offered is absolutely free. In the second place, the cult is to the utmost degree reasonable. Let us, for a moment, glance at the notions that have prevailed on this subject in times past.

"From the earliest civilization the notion has prevailed that the most highly religious act a woman could perform was to make the sacrifice involved in celibacy. We see it in one of its most beautiful developments at Rome. There, to the Vestal Virgins was entrusted the maintenance of the sacrificial flame; to them were accorded the highest honors of the Roman state, the most favored places at all state functions; they alone, except the consuls, were preceded in the street by lictors, and if, in walking through the streets of Rome, they met a criminal going to execution, he was immediately set free. The sacrifice required by this inst.i.tution was chast.i.ty. So, in the Christian Church, those of both s.e.xes who desired to give themselves particularly to the wors.h.i.+p of Christ secluded themselves in convents and took the vow of chast.i.ty. Yet what a barren piece of sentimentality it was! We respect it still, because there was in it the element of sacrifice; but a woman capable of such self-sacrifice as this commits a crime against the body politic by refusing to become the mother of children; it is just from such women as these that we want to raise new generations, capable of carrying the torch of civilization onward in its march. The real sacrifice to be demanded of these is not chast.i.ty; it is the surrender of personal inclination to the benefit of the commonwealth. The real sacrifice consists in refusing to leave the maternal function at the mercy of a momentary caprice, and, on the contrary, in consecrating it to a n.o.ble purpose and to the general good. But you can hardly understand all this till you have heard the story of Latona, who founded the cult--the first and greatest saint in our calendar."

The Pater did not persuade me; it was horrible to me that it should be in the power of any man or men, by appealing to a woman's willingness to sacrifice herself or by the exercise of priestly craft, to condemn her to marriage without love, which, to my mind, is its only justification.

"And you think," said I, protesting, "that it is right to sacrifice the love of a woman for life?"

"No," interrupted the Pater, "not for life! There you labor under a mistake. Let me tell you what happens: if a woman accepts the mission she becomes attached to the temple of Demeter, and while attending upon the ritual is slowly prepared for the act of sacrifice; this is a period of seclusion and prayer. Not that we believe in the existence of a G.o.ddess Demeter, but that Demeter represents to us that divinity in our own hearts which puts pa.s.sion under constraint, and makes of it, not a capricious tyrant, but a servant to human happiness--our own happiness best understood, believe me--as well as the happiness of the community.

And so the Vestal--for so we ent.i.tle her--invokes and keeps herself in communion with this special divinity within us each, and without us all, until her heart is lifted into a consciousness of her mission as the highest possible to her s.e.x. Compare that, my friend, with the maternity which is often the undesired consequence of a caprice or ceremony. But as I have already hinted, the sacrifice is neither imposed at all, nor is it suggested for a lifetime.

"Indeed, the Demetrian ceremony, once consummated, often results in permanent marriage; upon this point the woman has the first word; though, of course, the ultimate conclusion must rest upon the consent of both. For example, the woman decides the question whether the bridegroom shall become known to her. Some women, in whom the instinct of the mother predominates over that of the wife, elect never to know the father of their child; and as soon as pregnancy is a.s.sured, cease all relations with him. Others, indeed the great majority, become mystically attached to the man who, in the obscurity of the Demetrian temple, has accomplished for them the mission of their motherhood; they ask to see him; and if upon fuller acquaintance both consent, a provisional marriage is celebrated between them."

"Provisional marriage!" exclaimed I, aghast again.

"All our first marriages are provisional," answered the Pater with magnificent disregard for my indignation. "What can be more preposterous--more fatal to happiness--than to commit a man and woman for life to bonds accepted at an age when the mind is immature, and under an impulse which is notoriously blinding. It became a commonplace paradox in your time that the fact of being in love was a convincing argument against marriage; for a human being in love is one who has been by so much deprived of reason--by so much deprived of the exercise of the very judgment most necessary to select a life companion. Look back at the consequences of your inst.i.tution of marriage: in your time it was already in process of dissolution; the facility of divorce had already destroyed the indissolubility of marriage, and made of it a mere time contract. And divorce, that the clergy of your day regarded as a trespa.s.s of Immorality on the sanct.i.ty of the marriage tie, was, as a matter of fact, the protest of Morality against the immoral consequences of the indissolubility of the marriage tie. No, there are two essential elements in s.e.xual morality: one is temperance; the other is sacrifice.

All are expected to practise the one; the few only are capable of practising the other. The art is to frame inst.i.tutions which recognize this and to accommodate the inst.i.tution to the temperament of the race----"

"Yes," interrupted I, "but this is just where you fail; how are you accommodating your Demetrian inst.i.tutions to such temperaments as those of Lydia and Chairo? Do you not see that by imposing them in such cases as theirs you are risking the wreck of your entire system?"

"You are perhaps right," answered the Pater. "I am not initiated into the secrets of the priesthood; but it may be easily guessed that upon the application of the system there may well be divergence of opinion.

We have already seen the system result in infamous outrage in the South, and give rise to the necessity of government intervention--a very dangerous thing in such questions."

"But how do you practise this system of provisional marriage?"

"Simply enough: the first marriage is always provisional; if a child is born, the marriage must last until the child is weaned; at that time the parties are expected either to renew the vow of fidelity in the temple of Demeter, or to renounce it. They can at that time renounce it without disgrace, though it is seldom renounced without heart-burning; one wants to renounce and the other to renew. But both know in advance that the day of the weaning--which is a function of the cult--is the day upon which final vows are to be p.r.o.nounced; both prepare for it, and its inevitable coming insures on the part of the one who most desires the renewal a conduct of a nature to insure it. But renunciation on the part of either involves no disgrace. A second renunciation after a second marriage is otherwise. There is no inst.i.tutional obstacle to it; each or both can at any time renounce; but public opinion has happily created a sentiment against a second renunciation, which makes them rare. This is just where the system broke down in the South; the public opinion against repeated renunciations did not exist; caprice became the order of the day; the priests of Demeter became corrupt; and s.e.xual disorder involved, as it always must, every conceivable other disorder in the state."

"And what was done?" I asked.

The Pater looked grave: "The Government interfered and subst.i.tuted state control for individual control. It is this that furnishes to Chairo and his party their strongest weapon. State control is abominable; inst.i.tutions like ours are possible only in a community possessed of such a moral sense as prevails in these New England States."

"But how could the Government undertake control of marriage?"

"By an extension of our State Colony system; this you will understand only when you have seen the working of the State Colony system for yourself."

One thing more I was eager to know. "What had the gesture of Lydia, as Chairo kissed her hand, meant; was it an acceptance?" I asked the Pater, and he answered:

"Just as it is no disgrace to a man that a woman should not return his love, so is it no disgrace to a woman that she should withhold her answer. In your time a woman who did not respond affirmatively or negatively to a proposal of marriage was accused of playing fast and loose. But we do not regard it as a bad thing for a man to be kept waiting, or for a woman to keep him waiting; indeed, I am reminded of a word of one of your own authors who said that there was no better education for a man's character than the effort to win the love of a worthy woman. And so, when a man has altogether made up his mind that he loves a woman, he does not feel it necessary to keep his love secret till he knows whether the woman will accept it; on the contrary, he makes open confession of it as Chairo did. And the woman, if she is not prepared to decide, responds to such an act as Chairo's, with a sign of the cross to indicate that she is for the time being set apart until such time as she has prayerfully considered. And in Lydia's case, this has a double signification; her choice is doubly religious, in that she not only has to consult her heart as to her love for Chairo, but also her conscience as to her duty to the cult."

I was glad that the reapers began returning and that our conversation was brought to a close by their return, for I was fairly tired. Great as was my curiosity to know more of these singular inst.i.tutions I felt the need of thinking a little about them before my mind was crowded with further information. And so I gladly returned to the men's quarters, which were becoming crowded with those who had more right there than I to a plunge in the crystal pool. We were soon ready for lunch, and I was accompanied thither by Chairo, Cleon, and Ariston.

CHAPTER IV

ANNA OF ANN

My place at lunch was by the side of the Mater. I soon guessed that she was the wife of the patriarchal old man with whom I had been conversing.

She had a delicious air of comfortable _embonpoint_, a clear skin, pink cheeks, and ma.s.sive white hair. She was already seated when Ariston took me to her table, and, moving the empty chair a little to help me to my seat, she said, smiling:

"You are to sit here; I am dreadfully anxious to talk to you; where on earth have you come from now?"

I sat down by her, and answered:

"I wish you could explain it to me."

She looked me in the face and said: "You look just like the rest of us, except, that only our _priests_ shave"; I looked in the direction of Chairo inquiringly. "Oh, yes, Chairo shaves, and a few others who want to be peculiar; but all of us simple folk----"

She chuckled a little, and then, bending near me, whispered in my ear: "I have been looking at your trousers!"

I made a deprecating gesture and smiled; she joined me, but in a laugh so br.i.m.m.i.n.g over with merriment and so contagious that very soon all the table had joined but without knowing why. When the Mater had finished laughing and the others with her, Ariston said:

"Well, Mater, now that you've finished laughing, perhaps you will tell us what it's all about?"

"Indeed, I won't," answered she; and there was almost a wink in her innocent old eye as she turned to me and said: "It is a secret--isn't it?--a secret between us two," and she patted my hand as if I had been her son.

I promised her with exaggerated solemnity never to reveal it, and she patted my hand again and added:

"I see you'll become one of us--one of the Tyringham Colony; we always come together at every harvest time--as indeed do all the other colonies--only we think our colony is just a little bit nicer than every other."

"And so does every other," said Ariston, "think itself better than the rest."

"And so all are happy," answered the Mater convincingly. "But have you met your neighbor, Anna of Ann?"

I turned to my right, and saw that Lydia was not the only beautiful woman at Tyringham. Anna of Ann was of a different type. Her features were delicate; the eye was not remarkable; indeed, her glance was veiled and almost disappointing; her nose was ordinary; her skin clear but colorless; it was a.s.suredly in her mouth, and perhaps in her low forehead and cl.u.s.tering hair, that her beauty resided; and as she spoke there were little movements of the lips that were bewitching:

"No, I have not been haymaking with Ariston's group and so we have not spoken," she said. "But I saw you this morning after breakfast, and"--she added archly--"I stared at you with all the others; we were dreadfully rude! But then, there _was_ some excuse for us, wasn't there?"

"Every excuse," I answered rea.s.suringly. "But tell me, what do you do when you are not haymaking?"

"What do you mean; work or play?"

"What do you work at, and what do you play at?"

"My work generally consists in attending at the public store; I sell in the hosiery department at New York."

"And what do you play at?"

"Sculpture."