Thoughts on Man [103]
and was no more; and love, almighty, perdurable love, came to supply its place.
By means of this state of things the vulgar impulse of the sexes towards each other, which alone was known to the former ages of the world, was transformed into somewhat of a totally different nature. It became a kind of worship. The fair sex looked upon their protectors, their fathers, their husbands, and the whole train of their chivalry, as something more than human. There was a grace in their motions, a gallantry in their bearing, and a generosity in their spirit of enterprise, that the softness of the female heart found irresistible. Nor less on the other hand did the knights regard the sex to whose service and defence they were sworn, as the objects of their perpetual deference. They approached them with a sort of gallant timidity, listened to their behests with submission, and thought the longest courtship and devotion nobly recompensed by the final acceptance of the fair.
The romance and exaggeration characteristic of these modes of thinking have gradually worn away in modern times; but much of what was most valuable in them has remained. Love has in later ages never been divested of the tenderness and consideration, which were thus rendered some of its most estimable features. A certain desire in each party to exalt the other, and regard it as worthy of admiration, became inextricably interwoven with the simple passion. A sense of the honour that was borne by the one to the other, had the happiest effect in qualifying the familiarity and unreserve in the communion of feelings and sentiments, without which the attachment of the sexes cannot subsist. It is something like what the mystic divines describe of the beatific vision, where entire wonder and adoration are not judged to be incompatible with the most ardent affection, and all meaner and selfish regards are annihilated.
From what has been thus drawn together and recapitulated it seems clearly to follow, as was stated in the beginning, that love cannot exist in its purest form and with a genuine ardour, where the parties are, and are felt by each other to be, on an equality; but that in all cases it is requisite there should be a mutual deference and submission, agreeably to the apostolic precept, "Likewise all of you be subject one to the other." There must be room for the imagination to exercise its powers; we must conceive and apprehend a thousand things which we do not actually witness; each party must feel that it stands in need of the other, and without the other cannot be complete; each party must be alike conscious of the power of receiving and conferring benefit; and there must be the anticipation of a distant future, that may every day enhance the good to be imparted and enjoyed, and cause the individuals thus united perpetually to become more sensible of the fortunate event which gave them to each other, and has thus entailed upon each a thousand advantages in which they could otherwise never have shared.
ESSAY XVI. OF FRANKNESS AND RESERVE.
Animals are divided into the solitary and the are gregarious: the former being only occasionally associated with its mate, and perhaps engaged in the care of its offspring; the latter spending their lives in herds and communities. Man is of this last class or division.
Where the animals of any particular species live much in society, it seems requisite that in some degree they should be able to understand each other's purposes, and to act with a certain portion of concert.
All other animals are exceedingly limited in their powers of communication. But speech renders that being whom we justly entitle the lord of the creation, capable of a boundless interchange of ideas and intentions. Not only can we communicate to each other substantively our elections and preferences: we can also exhort and persuade, and employ reasons and arguments to convince our fellows, that the choice we have made is also worthy of their adoption. We can express our thoughts, and the various lights and shades, the bleedings,
By means of this state of things the vulgar impulse of the sexes towards each other, which alone was known to the former ages of the world, was transformed into somewhat of a totally different nature. It became a kind of worship. The fair sex looked upon their protectors, their fathers, their husbands, and the whole train of their chivalry, as something more than human. There was a grace in their motions, a gallantry in their bearing, and a generosity in their spirit of enterprise, that the softness of the female heart found irresistible. Nor less on the other hand did the knights regard the sex to whose service and defence they were sworn, as the objects of their perpetual deference. They approached them with a sort of gallant timidity, listened to their behests with submission, and thought the longest courtship and devotion nobly recompensed by the final acceptance of the fair.
The romance and exaggeration characteristic of these modes of thinking have gradually worn away in modern times; but much of what was most valuable in them has remained. Love has in later ages never been divested of the tenderness and consideration, which were thus rendered some of its most estimable features. A certain desire in each party to exalt the other, and regard it as worthy of admiration, became inextricably interwoven with the simple passion. A sense of the honour that was borne by the one to the other, had the happiest effect in qualifying the familiarity and unreserve in the communion of feelings and sentiments, without which the attachment of the sexes cannot subsist. It is something like what the mystic divines describe of the beatific vision, where entire wonder and adoration are not judged to be incompatible with the most ardent affection, and all meaner and selfish regards are annihilated.
From what has been thus drawn together and recapitulated it seems clearly to follow, as was stated in the beginning, that love cannot exist in its purest form and with a genuine ardour, where the parties are, and are felt by each other to be, on an equality; but that in all cases it is requisite there should be a mutual deference and submission, agreeably to the apostolic precept, "Likewise all of you be subject one to the other." There must be room for the imagination to exercise its powers; we must conceive and apprehend a thousand things which we do not actually witness; each party must feel that it stands in need of the other, and without the other cannot be complete; each party must be alike conscious of the power of receiving and conferring benefit; and there must be the anticipation of a distant future, that may every day enhance the good to be imparted and enjoyed, and cause the individuals thus united perpetually to become more sensible of the fortunate event which gave them to each other, and has thus entailed upon each a thousand advantages in which they could otherwise never have shared.
ESSAY XVI. OF FRANKNESS AND RESERVE.
Animals are divided into the solitary and the are gregarious: the former being only occasionally associated with its mate, and perhaps engaged in the care of its offspring; the latter spending their lives in herds and communities. Man is of this last class or division.
Where the animals of any particular species live much in society, it seems requisite that in some degree they should be able to understand each other's purposes, and to act with a certain portion of concert.
All other animals are exceedingly limited in their powers of communication. But speech renders that being whom we justly entitle the lord of the creation, capable of a boundless interchange of ideas and intentions. Not only can we communicate to each other substantively our elections and preferences: we can also exhort and persuade, and employ reasons and arguments to convince our fellows, that the choice we have made is also worthy of their adoption. We can express our thoughts, and the various lights and shades, the bleedings,