Part 24

Therefore a Bachelor who has been unsuccessful in his first or second Love has never enjoyed the highest bliss a human soul can attain, and is bound to try again. Nor need he ever despair. There are a thousand Juliets in the world for every man, and all he needs is the good luck to _meet_ the one adapted to him: for she is his as soon as found; though she may at first have the “cunning to be strange.”

GENIUS AND MARRIAGE

Though it is man’s duty and destiny to get married, yet the concurrent testimony of several famous authors appears to indicate that there is one thing which excuses celibacy, and may even make it a virtue—and that thing is the possession of Genius. Bacon claims that “certainly the best works, and of greatest merit for the public, have proceeded from the unmarried or childless men.” A more modern philosopher, Schopenhauer, expresses himself to the same effect: “For men of higher intellectual avocation, for poets, philosophers, for all those, in general, who devote themselves to science and art, celibacy is preferable to married life, because the conjugal yoke prevents them from creating great works.”

The same counsel is indirectly given in Moore’s _Life of Byron_, where he argues that “In looking back through the lives of the most illustrious poets—the class of intellect in which the characteristic features of genius are, perhaps, most strongly marked—we shall find that with scarcely one exception, from Homer down to Lord Byron, they have been, in their several degrees, restless and solitary spirits, with minds wrapped up, like silkworms, in their own tasks, either strangers or rebels to domestic ties, and bearing about with them a deposit for posterity in their souls, to the jealous watching and enriching of which almost all other thoughts and considerations have been sacrificed.”

“Either strangers or rebels to domestic ties.” Among the strangers, Moore names Newton, Gassendi, Galileo, Descartes, Bayle, Locke, Leibnitz, and Hume, to whom may be added Kant, Schopenhauer, Handel, Beethoven, Schubert, Plato, and many others.

Quite as large is the list of “rebels to domestic ties” among men of poetic genius. Says Moore: “The coincidence is no less striking than saddening that, on the list of married poets who have been unhappy in their homes, there should already be found four such illustrious names as Dante, Milton, Shakspere, and Dryden.” “The poet Dante, a wanderer away from wife and children, passed the whole of a restless life in nursing his immortal dream of Beatrice.” “The dates of the birth of his [Shakspere’s] children, compared with that of his removal from Stratford, the total omission of his wife’s name in the first draft of his will, and the bitter sarcasm of the bequest by which he remembers her afterwards—all prove beyond a doubt his separation from the lady early in life, and his unfriendly feeling towards her at the close.” “Milton’s first wife, it is well known, ran away from him within a month after their marriage, ‘disgusted,’ says Phillips, ‘with his spare diet and hard study,’ and his later domestic misery is universally known.” “The poet Young, with all his parade of domestic sorrows, was, it appears, a neglectful husband and a harsh father.”

Sir Walter Scott remarks, in his _Life of Dryden_: “The wife of one who is to gain his livelihood by poetry, or by any labour (if any there be) equally exhausting, must either have taste enough to relish her husband’s performances, or good-nature sufficiently to pardon his infirmities. It was Dryden’s misfortune that Lady Elizabeth had neither the one nor the other; and I dismiss the disagreeable subject by observing, that on no one occasion when a sarcasm against matrimony could be introduced, has our author failed to season it with such bitterness, as spoke of an inward consciousness of domestic misery.”

Richard Wagner when a young man married an actress, “pretty as a picture”; but she appears to have had little sympathy with his ambitions, so he lived apart from her. Subsequently he was very happy with Cosima, the daughter of Liszt, who _did_ appreciate his genius. Liszt himself, after living some years with the Countess D’Agoult in Italy, separated from her. The girl whom Haydn married soon turned out a shrew, who had no sympathy whatever with his musical genius. Berlioz was one of the most passionate of lovers: “Oh, that I could find her, the Juliet, the Ophelia that my heart calls to. That I could drink in the intoxication of that mingled joy and sadness that only true love knows! Could I but rest in her arms one autumn evening, rocked by the north wind on some wild heath, and sleeping my last, sad sleep.” A few years after these rapturous effusions he arranged a _séparation à l’aimable_ from his wife, his former flame, and left her to die in solitude and misery.

Handel, after all, was the wisest of the composers. He was never in Love, and had an aversion to marriage. In 1707 he went to Lübeck to compete for the place of successor to the famous organist Buxtehude; but when he found that one of the conditions of obtaining the place was the compulsory privilege of marrying the daughter of his predecessor, he got alarmed and fled precipitately.

Besides the disposition to wrap up their minds, like silkworms, in their own tasks, Poverty and the extreme difficulty of finding congenial companions appear to be the principal causes that have tended to make men of genius strangers or rebels to domestic ties.

There is an old saying that if Poverty comes in by one window, Love goes out by another. But Poverty, unfortunately, seems to be an almost necessary companion of Genius, at least in the early stages of its career, till the inertia natural to the human brain has been overcome. It is so much easier for the richest soils to grow a luxuriant crop of weeds than a useful crop which needs constant care, that there can be no doubt that wealth is responsible for the loss of much Genius to the world. There have been men of genius in whom the creative impulse was so strong, and the pleasure of creating so sweet—Goethe, Schopenhauer, Byron, etc.—that they needed not the goad of hunger; but as a rule a well-filled pocketbook does not encourage the habit of “infinite painstaking,” which is essential to Genius. But if a genius marries while he is poor, he will have to waste his time on rapid, ephemeral work to support his family; which will leave him neither leisure nor energy for work of enduring value. Hence he should either not marry at all or wait till he has an assured income. If money-marriages are ever justifiable, they are in such cases; and rich girls should make it the one object of life to capture a man of Genius, so as to give him leisure for immortal work. It appears, indeed, as if a sort of Conjugal Pride of this description were becoming fashionable; for one hears every month of some author or artist marrying an heiress. This is certainly the easiest way for a woman to become immortal; and what is a coquette’s gratified ephemeral vanity, compared with the proud consciousness of passing down to posterity linked with an immortal name, and of having helped to make that name immortal by removing the necessity for bread-winning drudgery!

Furthermore, there can be no doubt that the number of persons able to read a work of genius _at sight_, as it were, is growing larger every year. Great men do not have to wait for recognition so long as formerly, and this enables them to neglect ephemeral drudgery in favour of creative work.

As there has been an unparalleled unfolding and increase in feminine charms, both of body and mind, within the last half-century, it is not too optimistic to hope that the other source of domestic difficulties among men of genius—the extreme difficulty of finding a congenial companion—will also be removed, in course of time. Men of genius, as Moore remarks, have such rich resources of thinking within themselves, that “the society of those less gifted than themselves becomes often a restraint and burden to which not all the charms of friendship or even love can reconcile them.” To be completely happy a Genius should accordingly have a wife as remarkable among women for the womanly qualities of receptivity, grace, and sympathy, as he is among men for the manly quality of creative energy. Yet if it is so difficult for an ordinary man to meet his ordinary Juliet, how much more so will it ever be for an extraordinary man to find an extraordinary Juliet!

Thanks to their passion for Beauty, men of Genius are too prone to follow the impulse of the moment and marry a pretty doll, in the hope of being able to educate her into an attractive companion. Unluckily it rarely happens that the minds of these beauties are “wax to receive and marble to retain.” Pretty girls are commonly lazy—spoiled by the thought that their beauty atones for everything, and regardless of the future when this apology for indolence will have lost its persuasiveness.

Among the objections to the celibacy of Genius, the strongest is supplied by the laws of heredity—the desirability of having their superior mental qualities—often associated with corresponding physical beauty—transmitted to the next generation. Genius, it is true, depends on so many fortuitous circumstances that cases of direct transmission from father to son are rare enough; and Mr. Galton’s researches show that “the ablest child of one gifted pair is not likely to be as gifted as the ablest of all the children of very many mediocre pairs;” and that “the more exceptional the gift, the more exceptional will be the good fortune of a parent who has a son who equals, and still more if he has a son who overpasses him.” Nevertheless, it remains true that “the children of a gifted pair are much more likely to be gifted than the children of a mediocre pair.” Just as a professor’s son is born with a brain naturally more plastic and receptive than that of a young savage or peasant, so the children of a Genius who has not shattered his health by overwork or dissipation are likely to be of a mental calibre superior to that of an ordinary professor’s son. So that it is the duty of a man of genius to get married even at a sacrifice of personal happiness—provided that sacrifice is not so great as to interfere with his intellectual duties.

GENIUS AND LOVE

If we take the word Genius in the Kantian, imaginative, or æsthetic sense, it may be said that _all Geniuses are amorous_; and that the degree of their greatness may as a rule be measured by their susceptibility to feminine charms. The most poetic part of the Scriptures is the Song of Solomon with its glowing pictures of feminine charms. Homer, though he lived long before the age of Romantic Love, spent his life in describing the mischief caused by Helen’s beauty. Among the Roman poets the most original was also the most amorous. As Professor Sellar remarks of Ovid, “In the most creative periods of English literature he seems to have been more read than any other ancient poet, not even excepting Virgil; and it was on the most creative minds, such as those of Marlowe, Spenser, Shakspere, Milton, and Dryden, that be acted most powerfully ... and although the spirit of antiquity is better understood now than it was in the sixteenth and seventeenth centuries, yet in the capacity of appreciating works of brilliant fancy we can claim no superiority over the centuries which produced Spenser, Shakspere, and Milton, nor over those which produced the great Italian, French, and Flemish painters,” to whom Ovid supplied such abundant material.

Coming to more recent times, we have seen that Dante, the first modern poet, was also the first modern lover, rarely if ever surpassed in rapturous adoration. How the greatest of the Spanish bards was influenced by feminine beauty may be inferred from the glowing descriptions of it and its influence in _Don Quixote_; and as for Shakspere, even had he not written _Romeo and Juliet_, his early poems alone would prove him to have been in his youth every inch a lover; for no one, not even with Shakspere’s imagination, could have painted such unique feelings with his realistic and infallible touch, unless he had felt them more than once and had them indelibly branded on his heart’s memory.

In the galaxy of German poets Goethe ranks first, owing to his manysidedness. Yet he lacked the very highest of literary gifts—wit; and in this respect as well as through his deeper insight into Modern Love, Heine must be rated higher than Goethe. Heine’s personal loves are but thinly covered over by the clear amber of his lyrics, in which they are imbedded. Goethe’s loves have become proverbial for their number—Kätchen, Friederike, Lili, Charlotte, Christiane, etc. Schiller, Wieland, Bürger, Bodenstedt, and the lesser lights might all have appended a D.L., or Doctor of Love, to their names.

Shelley, Mr. Hamilton tells us, “had an irresistible natural tendency to fall in love”; and Byron, speaking of one of his loves, says, “I had and have been attached fifty times since, yet I recollect all we said to each other, all our caresses, her features, my restlessness, sleeplessness,” etc. And in the next chapter on “Genius in Love,” we shall meet with numerous similar cases of English, German, and French men of genius constantly in Love.

To account for this amorous propensity of Genius is easy enough. Genius means creative power allied with a taste for the Beautiful. This taste may be gratified by the contemplation of the beauties of Nature—the creative power by reproducing them on canvas or manuscript. But Nature’s masterpiece is lovely woman, who not only yields the highest gratification of artistic taste, but inspires Love: and what is Love but a creative impulse—a desire to link one’s name and personality, in future generations, with this embodiment of consummate human beauty?

Shakspere’s

“Love looks not with the eyes but with the mind, And therefore is winged Cupid painted blind,”

suggests another reason why men of Genius are eternally involved in Love-affairs. The lover becomes infatuated not with the girl he sees but with the girl he imagines, using her features as a mere sketch to be filled up _ad libitum_—

“Such tricks hath strong imagination, That if it would but apprehend some joy, It comprehends some bringer of that joy; Or in the night, imagining some fear, How easy is a bush supposed a bear!”

To imagine a feeling is to entertain it; for an imagined impression revives the same cerebral processes that were aroused by the original sense impression. In ordinary minds the remembered image of a girl’s lovely features, the echo of her sweet voice, are much fainter than the original sight and sound; whereas the imagination of genius paints a face and recalls a voice as vividly as if they were present: so that here _to think of Love is to be in Love_—_pro tempore_.

Besides his refined taste and vivid imagination—which retouches every defective negative—it is the natural depth of his emotions that urges a Genius to fall in Love with every lovely woman. Passions are like dogs: the big ones need more food than the little ones. A peasant cannot experience the subtle and multitudinous emotions that fill the heart of an artist, a statesman, a scientific discoverer; much less the complex group of ethereal emotions that make up Romantic Love. The higher we rise in the intellectual scale, the more varied, complex, and deep are the emotional groups which delight and torment the soul. As Genius represents the climax of intellectual power, Love the climax of emotional intensity, is it wonderful that there should be an affinity between the two? The higher a mountain peak the more does it attract every passing cloud and clasp it to its breast—hoping—vainly hoping—to warm a heart chilled by its isolation above the rest of the world.

As men of genius are more prone to love than common sluggish minds, it is a lucky fact, for the future growth of Romantic Love, that Genius grows more and more abundant—_pace_ the _laudatores temporis acti_ who ignorantly compare the number of living geniuses with all those that have ever been—as if they had all lived at one epoch. It may even be granted that there have been epochs that had more geniuses than we have at present; but of genius there is more to-day than ever in the world’s history. We see almost daily in ephemeral periodicals lines and epigrams worthy of the highest genius, written by men whose names perhaps will never be known. Shaksperes, indeed, will always tower Mont Blanc-like over all other peaks; but if summits of the second magnitude seem less imposing to-day than formerly, it is because the general level of creativeness has been raised a few thousand feet. The mountains that enclose the Engadine valley, though 10,000 to 12,000 feet in height, seem only half as high, because the valley from which you see them lies at an altitude of 6000 feet.

GENIUS IN LOVE

Were there not a natural affinity between Genius and Love, authors and artists would cultivate Love as the source of their deepest inspiration. For if it makes a temporary poet of every peasant, what must be its effect in exalting the poet’s inborn power!

“When beauty fires the blood, how love exalts the mind;”

Love

“Which awakes the sleepy vigour of the soul;”

and first

“Softened the fierce, and made the coward bold.”—DRYDEN.

“For indeed I knew Of no more subtle master under heaven Than is the maiden passion for a maid Not only to keep down the base in man, But teach high thought and amiable words, And courtliness, and the desire of fame, And love of truth, and all that makes a man.”—TENNYSON.

The Love of men of Genius, as distinguished from that of ordinary mortals, is characterised by five traits—Precocity, Extravagant Ardour, Fickleness, Multiplicity, and Fictitiousness—which must be briefly considered in succession.

I.—PRECOCITY

Turgenieff makes the narrator of one of his novelettes speak of his first Love as having been experienced at the age of six. That this is not a poetic license is abundantly proved by historic facts. “Dante, we know, was but nine years old,” says Moore, “when, at a May-day festival, he saw and fell in love with Beatrice; and Alfieri, who was himself a precocious lover, considers such early sensibility to be an unerring sign of a soul formed for the fine arts.... Canova used to say that he perfectly well remembered having been in love when but five years old.”

Byron’s first Love was at the age of eight. Concerning this he wrote at twenty-five: “How the deuce did all this occur so early? Where could it originate? I certainly had no sexual ideas for years afterwards; and yet my misery, my love for that girl [Mary Duff] were so violent that I sometimes wonder if I have ever been really attached since.’” Of his second Love-affair Byron says: “My first dash into poetry was as early as 1800. It was the ebullition of a passion for my first cousin, Margaret Parker, one of the most beautiful of evanescent beings. I have long forgotten the verses, but it would be difficult for me to forget her—her dark eyes [Byron had a passion for black eyes]—her long eyelashes—her completely Greek cast of face and figure. I was then about twelve—she rather older, perhaps a year. She died about a year or two afterwards.”

Burns was somewhat older when Love and poetry were born in his soul simultaneously: “You know our country custom,” he writes, “of coupling a man and woman together as partners in the labours of the harvest. In my fifteenth summer my partner was a bewitching creature, a year younger than myself. My scarcity of English denies me the power of doing her justice in that language, but you know the Scottish idiom. She was a bonnie, sweet, sonsie lass. In short, she, altogether unwittingly to herself, initiated me in that delicious passion, which, in spite of acid disappointment, gin-horse prudence, and bookworm philosophy, I hold to be the first of human joys here below.”

Heine’s first boyish love appears to have been a girl who died as a child, and is alluded to in his _Pictures of Travel_ as the “little Veronica.” His second love was a most extraordinary case of Love at Sight. It was at a school examination, Robert Proelsz relates, “and Harry was just declaiming Schiller’s _Taucher_, when the lovely girl entered the room by the side of her father, who was one of the inspectors. The boy stuttered, gazed with large eyes on the beautiful figure, mechanically repeated the verse he had just recited—‘And the King his lovely daughter beckoned’—and was unable to proceed. In vain the teacher prompted him, the poor fellow’s senses failed him, and he fell on the floor in a swoon.”

Of another early visitation of sudden Love he gives an account in his posthumous memoirs. The girl on this occasion was the red-haired Sefchen, the sheriff’s daughter, who, when she was only eight years old, had witnessed the mysterious burial of her grandfather’s sword, which had done its duty a hundred times, and which some years later her aunt had dug out and secreted in the garret. “One day, when we were alone, I begged Sefchen to show me that curiosity. She willingly complied, went into the room, and soon came out with an enormous sword, which she swung vigorously despite her weak arms, while with a roguish, threatening tone she sang—

“‘Will you kiss the naked sword Which the Lord has given us?’

I replied in the same tone, ‘I will not kiss the naked sword, I will kiss the red-haired Sefchen;’ and as she could not defend herself, for fear of hurting me with the fatal steel, she had to let me boldly put my arms round her slender waist and kiss her defiant lips.”

Berlioz had his first passion at twelve, Rousseau at eleven. “When I saw Mlle. Goton,” writes Rousseau, “I could see nothing else, all my senses were in confusion.... In her presence I was agitated, and trembled.... If Mlle. Goton had ordered me to throw myself into the fire, I believe I would have obeyed her instantly.”

As old age is in many respects a second childhood, it seems natural that men of genius should appear “precocious” in this belated sense too. The case of Berlioz is one of the most extraordinary on record. The girl who was his first love at twelve he saw again at sixty-one: “I recognised the divine stateliness of her step; but, oh heavens! how changed she was! her complexion faded, her hair gray. And yet at the sight of her my heart did not feel one moment’s indecision; my whole soul went out to its idol, as though she were still in her dazzling loveliness.... Balzac, nay, Shakspere himself, the great painter of the passions, never dreamt of such a thing.” And in a letter to her he writes, “I have loved you, I still love you, I shall always love you. And yet I am sixty-one years of age.... Oh, madame, madame, I have but one aim left in the world—that of obtaining your affection.”

Another composer who had a passion at sixty was “Papa” Haydn—poor Haydn, whose wife led him such a terrible life, and used his manuscripts for curl-papers. Concerning her he wrote, “She is always in a bad temper, and does not care whether I am a shoemaker or an artist.” Indeed, she had never been his true Love, but was only taken in lieu of her younger sister, whom Haydn adored, but who refused him and became a nun. At sixty, however, in London, he had the fortune, or misfortune, to fall in Love again, with a widow named Schrolter, concerning whom he wrote, “She was a very attractive woman, and still handsome, though over sixty; and had I been free I should certainly have married her.”