The Drama of Love and Death

The Drama of Love and Death

The Drama of Love and Death

Love and Death

CHAPTER I INTRODUCTORY

CHAPTER II THE BEGINNINGS OF LOVE

CHAPTER III LOVE AS AN ART

CHAPTER IV ITS ULTIMATE MEANINGS

CHAPTER V THE ART OF DYING

CHAPTER VI THE PASSAGE OF DEATH

CHAPTER VII IS THERE AN AFTER-DEATH STATE?

CHAPTER VIII THE UNDERLYING SELF

CHAPTER IX SURVIVAL OF THE SELF

CHAPTER X THE INNER OR SPIRITUAL BODY

CHAPTER XI ON THE CREATION AND MATERIALIZATION OF FORMS

CHAPTER XII REINCARNATION

CHAPTER XIII THE DIVINE SOUL

CHAPTER XIV THE RETURN JOURNEY

CHAPTER XV THE MYSTERY OF PERSONALITY

CHAPTER XVI CONCLUSION

APPENDIX

Footnotes

Copyright

The Drama of Love and Death

Edward Carpenter

Love and Death

The Delphian Sibyl

( On her mountain-slope overlooking the Earth )

The coastline ranges far, the skies unfold;

The mountains rise in glory, stair on stair;

The darting Sun seeks Daphne as of old

In thickets dark where laurel blooms are fair.

The ancient sea, deep wrinkled, ever young,

With salt lip kisses still the silver strand;

In caverns dwell the Nymphs, their loves among,

And Titans still with strange fire shake the land.

A thousand generations here have come,

And wandered o’er these hills, and faced the light;

A thousand times slight man from mortal womb

Has leapt, and lapsed again into the night.

Here tribesmen dwelt, and fought, and curst their star,

And scoured both land and sea to sate their needs;

Prophetic eyes of youth gazed here afar,

With lips half open brooding on great deeds.

Nor dreamed each little mortal of the Past,

Nor the deep sources of his life divined,

Watching his herds, or net in ocean cast,

Deaf to th’ ancestral voices down the wind;

Nor guessed what strange sweet likenesses should rise,

Selves of himself, far in the future years,

With his own soul within their sunlit eyes,

And in their hearts his secret hopes and fears.

Yet I—I saw. Yea, from my lofty stand

I saw each life continuous extend

Beyond its mortal bound, and reach a hand

To others and to others without end.

I saw the generations like a river

Flow down from age to age, and all the vast

Complex of human passion float and quiver—

A wondrous mirror where the Gods were glassed.

And still through all these ages scarce a change

Has touched my mountain slopes or seaward curve,

And still the folk beneath the old laws range,

And from their ancient customs hardly swerve;

Still Love and Death, veiled figures, hand in hand,

Move o’er men’s heads, dread, irresistible,

To ope the portals of that other land

Where the great Voices sound and Visions dwell.

CHAPTER I INTRODUCTORY

Love and Death move through this world of ours like things apart—underrunning it truly, and everywhere present, yet seeming to belong to some other mode of existence. When Death comes, breaking into the circle of our friends, words fail us, our mental machinery ceases to operate, all our little stores of wit and wisdom, our maxims, our mottoes, accumulated from daily experience, evaporate and are of no avail. These things do not seem to touch or illuminate in any effective way the strange vast Presence whose wings darken the world for us. And with Love, though in an opposite sense, it is the same. Words are of no use, all our philosophy fails—whether to account for the pain, or to fortify against the glamour, or to describe the glory of the experience.

These figures, Love and Death, move through the world, like closest friends indeed, never far separate, and together dominating it in a kind of triumphant superiority; and yet like bitterest enemies, dogging each other’s footsteps, undoing each other’s work, fighting for the bodies and souls of mankind.

Is it possible that at length and after ages we may attain to liberate ourselves from their overlordship—to dominate them and make them our ministers and attendants? Can we wrest them from their seeming tyranny over the human race, and from their hostility to each other? Can we persuade them to lay aside their disguise and appear to us for what they no doubt are—even the angels and messengers of a new order of existence?

It is a great and difficult enterprise. Yet it is one, I think, which we of this generation cannot avoid. We can no longer turn our faces away from Death, and make as if we did not perceive his presence or hear his challenge. This age, which is learning to look the facts of Nature steadily in the face, and see through them, must also learn to face this ultimate fact and look through it. And it will surely—and perhaps only—be by allying ourselves to Love that we shall be able to do so—that we shall succeed in our endeavor.

For after all it is not in the main on account of ourselves that we cherish a grudge against the ‘common enemy’ and dispute his authority, but for the sake of those we love. For ourselves we may be indifferent or acquiescent; but somehow for those others, for those divine ones who have taken our hearts into their keeping, we resent the idea that they can perish. We refuse to entertain the thought. Love in some mysterious way forbids the fear of death. Whether it be Siegfried who tramples the flaming, circle underfoot, or the Prince of Heaven who breaks his way through the enchanted thicket, or Orpheus who reaches his Eurydice even in the jaws of hell, or Hercules who wrestles with the lord of the underworld for Alcestis—the ancient instinct of mankind has declared in no uncertain tone that in this last encounter Love must vanquish.

It is in the name, then, of one of these gods that we challenge the other. And yet not without gratitude to both. For it is Azrael’s invasion of our world, it is his challenge to us , that (perhaps more than anything else) rivets our loyalty to each other. It is his frown that wakes friendship in human souls and causes them to tighten the bonds of mutual devotion. In some strange way these two, though seeming enemies, play into each other’s hands; each holds the secret of the other, and between them they conceal a kindred life and some common intimate relation. We feel this in our inmost intuitions; we perceive it in our daily survey of human affairs; and we find it illustrated (as I shall presently point out) in general biology and the life-histories of the most primitive cells. The theme, in fact, of the interplay of Love and Death will run like a thread-motive through this book—not without some illumination, as I would hope, cast by each upon the other, and by both upon our human destiny.

CHAPTER II THE BEGINNINGS OF LOVE

As I have just suggested, the great human problems of Love and Death are strangely and remarkably illustrated in the most primitive forms of life; and I shall consequently make no apology for detaining the reader for a few moments over modern investigations into the subjects of cell-growth, reproduction and death. If this chapter is a little technical and complex in places, still it may be worth while delaying over it, and granting it some patient consideration, on account of the curious light the study throws on the rest of the book and the general questions therein discussed.

Love seems to be primarily (and perhaps ultimately) an interchange of essences. The Protozoa—those earliest cells, the progenitors of the whole animal and vegetable kingdom—grow by feeding on the minute particles which they find in the fluid surrounding them. The growth continues, till ultimately, reaching the limit of convenient size, a cell divides into two or more portions; and so reproduces itself. The descendant cells or portions so thrown off are simply continuations, by division, of the life of the original or parent cell—so that it has not unfrequently been said that, in a sense, these Protozoa are immortal, since their life continues indefinitely (with branching but without break) from generation to generation. This form of reproduction by simple budding or division extends even up into the higher types of life, where it is sometimes found side by side with the later sexual form of reproduction, as in the case of so-called parthenogenesis among insects. It is indeed a kind of virgin-birth; and is well illustrated in the vegetable world by the budding of bulbs, or by the fact that a twig torn from a shrub and placed in the ground will commonly grow and continue the life of the parent plant; or in the lower stages of the animal world, where, among many of the worms, insects, sponges, &c., the life may similarly be continued by division, or by the extrusion of a bud or an egg, without any sex-contact or sex-action whatever.

This seems in fact to be the original and primitive form of generation; and it obviously depends upon growth . Generation is the superfluity, the ὕβρις, of growth, and connects itself in the first instance with the satisfaction of hunger. First hunger, then growth, then reproduction by division or budding. And this process may go on apparently for many generations without change—in the case of certain Protozoa even to hundreds of generations. But a time comes when the growth-power and energy decay, and the vitality diminishes [1] —at any rate, as a rule. [2] But then a variation occurs. Two cells unite, exchange fluids, and part again. It is a new form of nourishment; it is the earliest form of Love. It is a very intimate form of nourishment; for it appears that in general the nuclei themselves of the two cells are shared and in part exchanged. And the vitality so obtained gives the cells a new lease of life. They are in fact regenerated. And each partner grows again actively and reproduces itself by budding and division as before. Sometimes the two uniting cells will remain conjoined; and the joint cell will then generate buds, or in some cases enlarge to bursting point, and so, perishing itself, break up into a numerous progeny. [3]

So far there seems to be but little differentiation between Hunger and Love. Love is only a special hunger which leads cells to obtain nourishment from other cells of the same species; and generation or reproduction in these early stages, being an inevitable accompaniment of growth, follows on the satisfaction of love just as it follows on the satisfaction of hunger. Rolph’s words on the relation of these two impulses (quoted by Geddes and Thompson) are very suggestive. He says:—Conjugation occurs when nutrition is diminished.... It is a necessity for satisfaction, a growing hunger, which drives the animal to engulf its neighbor, to ‘isophagy.’ The process of conjugation is only a special form of nutrition, which occurs on a reduction of the nutritive income, or an increase of the nutritive needs.

And so far there is no distinction of sex. It is true there may be sex in the sense of union or fusion between two individuals; but there is no distinction of sex, in the sense of male and female. In the Protozoa generally there is simple union or conjugation between cells, which, as far as can be observed, are quite similar to each other. It is a union between similars; and it leads to growth and reproduction. But both union and reproduction at this early stage exist quite independently of any distinctive sex-action, or any differentiation of individuals into male and female.

At a later period, however, Sex comes in. It is obvious that for growth (and reproduction) two things are necessary, which are in some degree antagonistic to each other—on the one hand the pursuit and capture of food, which means activity and force, and on the other hand the digestion and assimilation of the food, which means quiescence and passivity. And it seems that at a certain stage—in general, when animals have already been formed by the conjunction of many protozoic cells in co-operative colonies—this differentiation sets in, and some individuals specialize towards activity and the chase, while others (of the same species) specialize towards repose and assimilation. The two sets of qualities are clearly only useful in combination with each other, and yet, as I have said, they are to some degree contrary to each other; and therefore it is quite natural that the two corresponding groups of individuals should form two great branches in each race, diverse yet united.

These two branches are the male and female—the active, energy-spending, hungry, food-obtaining branch; and the sessile, non-active, assimilative and reproductive branch. And by the division of labor consequent on the formation of these two branches the whole race is benefited; but only of course on condition that the diverse elements are reunited from time to time. It is in the fusion of these elements that the real quality and character of the race is restored; and it is by their fusion that development and reproduction are secured.

In some of the Infusorians [4] there seems to be a beginning of sex-differentiation, and fusion takes place between two individuals slightly differing from each other; but as we have already seen, in most of the Protozoa the union is a union of similars —that is, as far as can at present be observed, though of course there is a great probability that here also there is generally some difference which supplies the attraction and the value of union. [5]

It is in the Metazoa generally, and those forms of life which consist of co-operative colonies of cells, that sex-differentiation into male and female begins to decisively assert itself. Here—since it is obviously impossible for all the cells of one individual to fuse with all the cells of another—certain special cells are set apart in each organism for the purpose of union or conjugation; and it seems quite natural that in the course of time the differentiation spoken of above, into male and female, should set in—each individual tending to become decisively either masculine or feminine—both in the sex-cells or sex-apparatus, and (though in a less marked degree) in the general ‘body’ and structure.

In the lower forms of life, generally, as among the amphibia, fishes, molluscs, &c., the male and female sex-cells—the sperm and the germ—do not conjugate within either of the parent bodies, but are expelled from each, in order to meet and fuse in some surrounding medium, like water. There the double cell, so formed, develops into the new individual. But in higher forms the meeting takes place, and the first stages of development ensue, within one of the bodies. And, as one might expect, this occurs within the body of the female. For the female, as we have said, represents quiescence, growth, assimilation. The germ or ovum is large compared with the spermatozoon; it is also sessile in habit. The spermatozoon, on the other hand, is exceedingly active. And so it seems natural that the latter should seek out the germ within the body of the female. Just as, in general, the female animal remains impassive and quiescent, and is sought out by the male, so the female germ remains at home within the female body, and receives its visitor or visitors there. And the whole apparatus of connection is symbolical of this relation. The body of the female is the temple in which the sacred mystery of the union or fusion of two individuals is completed, as a means to the birth or creation of a new individual.

Yet though the female is thus privileged to be the receptacle and sanctum of the life-giving power, it must not be thought that this argues superiority of the female, as such, over the male. The process of conjunction is sometimes spoken of as a fertilization merely, implying the idea that the ovum or female element is the main thing, and that this only requires a slight impulse or stimulus from the male side for its powers of development to be started and set in operation. But though it is true that the ovum can in many cases of the lower forms of life be started developing by the administration of a chemical solution or even a mechanical needle-prick, this development does not seem to continue; and modern investigation shows that in normal fecundation an absolute equality reigns, as far as we can see, between the two contracting parties and their contributions to the new being that has to be formed.

Nothing is more astounding than the results of these investigations; and they not only show us that the protozoic cells (and sex-cells), instead of being very simple in structure, are already extremely complex, and that their changes in the act of fertilization or fusion are strangely elaborate and systematic ; but they suggest that though to us these cells may represent the microscopic beginnings of life in its most primitive stages, in reality they stand for the first visible results of long antecedent operations, and indicate highly organized and, we may say, intelligent forces at work within them.

The mere process by which a primitive cell divides and reproduces itself has an air of demonic intelligence about it. Roughly, the process may be described as follows. The nucleus appears to be the most important portion of a cell. Certainly it is so as regards the supply of hereditary and formative material—the surrounding protoplasm fulfilling more of a nutritive and protective function. Within and through the liquid of the nucleus there spreads an irregular network of a substance which is (for a purely accidental reason) called chromatin . As long as the nucleus is at rest, this network is fairly evenly distributed through it; but the first oncoming of division is signalled by the break-up of the chromatin into a limited and definite number of short, threadlike bodies—to which the name chromosomes has been given. These chromosomes , after some curious evolutions, finally arrange themselves in a line across the middle of the nucleus; and they are apparently governed in this operation, and the whole splitting of the cell is governed, by a minute, starlike and radiating centre (called centrosome ), which first appearing outside the nucleus and in the general protoplasm of the cell, seems to play a dominant part in the whole process. This centrosome , when the time comes for the cell-division, itself divides in two, and the two starlike centres so formed (which are to become centrosomes of the two new cells), slowly move to opposite ends or poles of the original cell—all the time, as they do so, throwing out raylike threads or fibrils which connect them somehow with the chromosomes and which seem to regulate the movements of the latter, till, as described, the latter form themselves in a line across the centre of the cell, transversely to the line joining the poles. At this stage, then, we have a tiny, starlike centrosome at each end of the cell, and a transverse line of chromosomes between. (Also, during the process the wall or enclosing membrane of the nucleus has disappeared and the general contents of cell and nucleus have become undivided.) It is at this moment that the real division begins. The chromosomes—of which it is said that there are always a definite and invariable number for every species of plant or animal, [6] and which are now generally supposed to contain the hereditary elements or determinants of the future individual—these chromosomes have already arranged themselves longitudinally and end-on to each other across the middle of the cell. They now, apparently under the influence of the radiating points at each pole, split longitudinally (as one splits a log of wood)—so that each chromosome, dividing throughout its length, contributes one half of itself to one pole and one half to the other. The halves so formed separate, and approach their respective poles; and at the same time the cell-wall constricting itself along the equatorial line, or line of separation, soon divides the original cell into two. Meanwhile the chromosomes in each new division group themselves (not round but) near their respective poles or centrosomes, and a new nucleus membrane forming, encloses each group, so that finally we have two cells of exactly the same constitution as the original one, and with exactly the same number and quality of chromosomes as the original. [7]

The whole process seems very strange and wonderful. No military evolutions and formations, no complex and mystic dance of initiates in a temple, with advances and retreats, and combinations and separations, and exchanges of partners, could seem more fraught with intelligence. [8] Yet this is what takes place among some of the very lowest forms of life, on the division of a single cell into two. And it is exactly the same, apparently, which takes place in the higher forms of life when the single cell which is the result of the fusion together of the sperm-cell and the germ-cell, divides and subdivides to form the ‘body’ of the creature. As is well known, the joint cell divides first into two; then each of the cells so formed divides into two, making