IV

IV

I have just come in fromTristan and Isolde.

I had to hurry and be there for the first notes because you—my you—would, I felt, be sitting beside me as you have so often. That, of course, is passion—the passion that makes us unaccountable in our actions.

I found you naturally: but I found, too, something else. It has always a little puzzled me why we return to Tristan. There are passages in that thing as intolerable as anything in any of the Germanic master’s scores. But we are held—simply by the idea of the love-philtre: it’s that alone that interests us. We do not care about the initial amenities of Tristan and the prima donna: we do not believe inMark’s psychologising: but, from the moment when those two dismal marionettes have drained unconsideringly the impossible cup, they become suddenly alive, and we see two human beings under the grip of a passion—acting as irrationally as I did when I promised my cabman five shillings to get me to the theatre in time for the opening bars.

It is, you see, the love-philtre that performs this miracle. It interests—it is real to us—because every human being knows what it is to act, irrationally, under the stress of some passion or other. We are drawn along irresistibly: we commit the predestined follies or the predestined heroisms: the other side of our being acts in contravention of all our rules of conduct or of intellect. Here, in Tristan, we see such madness justified with a concrete substance, a herb, a root. We see a vision of a state of mind in which morality no longer exists: we are given a respite, a rest: aninterval in which no standard of conduct oppresses us. It is an idea of an appeal more universal than any other in which the tired imagination of humanity takes refuge.

The thought that somewhere in the world there should be something that I could give to you, or you to me, that would leave us free to do what we wish without the drag of the thought of what we owe, to each other, to the world! And after all, what greater gift could one give to another? It would be the essential freedom. For assuredly, the philtre could do no more than put it in a man’s power to do what he would do if he were let loose. He would not bring out more than he had in him: but he would fully and finally express himself.

Something unexpected has changed the current of my thoughts. Nothing can change their complexion, which is governed not by what others do but by the action which I must face presently.And I don’t know why I should use the word unexpected, unless because at the moment I was very far from expecting that sort of perplexity. The correct thing to say would be that something natural has happened.

Perfectly natural. Asceticism is the last thing that one could expect from the Burdens. Alexander Burden, the father, was an exuberant millionaire, in no vulgar way, of course; he was exuberant with restraint, not for show, with a magnificence which was for private satisfaction mainly. I am talking here of the ascetic temperament which is based on renunciation, not of mere simplicity of tastes, which is simply scorn for certain orders of sensations. There have been millionaires who have lived simply. There have been millionaires who have lived sordidly—but miserliness is one of the supreme forms of sensualism.

Poor Burden had a magnificent physique.The reserved abilities of generations of impoverished Burdens, starved for want of opportunities, matured in his immense success—and all their starved appetites too. But all the reserve quality of obscure Burdens has been exhausted in him. There was nothing to come to his son—who at most could have been a great match and is to-day looked upon in that light, I suppose, by the relations of his future wife. I don’t know in what light that young man looks upon himself. His time of trial is coming.

Yesterday at eight in the evening he came to see me. I thought at first he wanted some money urgently. But very soon I reflected that he need not have looked so embarrassed in that case. And presently I discovered that it was not money that he was in need of. He looked as though he had come, with that characteristic gravity of his—so unlike his father—to seek absolutionat my hands. But that intention he judged more decorous, I suppose, to present to me as a case of conscience.

Of course it was the case of a girl—not hisfiancée. At first I thought he was in an ugly scrape. Nothing of the kind. The excellent creature who had accepted his protection for some two years past—how dull they must have seemed to her—was perhaps for that reason perfectly resigned to forego that advantage. At the same time, she was not too proud to accept a certain provision, compensation—whatever you like to call it. I had never heard of anything so proper in my life. He need not have explained the matter to me at all. But evidently he had made up his mind to indulge in the luxury of a conscience.

To indulge that sort of conscience leads one almost as far as indulged passion, only, I cannot help thinking, on a more sordid road. A luxury snatchedfrom the fire is in a way purified, but to find this one he had gone apparently to the bottom of his heart. I don’t charge him with a particularly odious degree of corruption, but I perceived clearly that what he wanted really was to project the sinful effect of that irregular connection—let us call it—into his regulated, reformed, I may say lawfully blessed state—for the sake of retrospective enjoyment, I suppose. This rather subtle, if unholy, appetite, he was pleased to call the voice of his conscience. I listened to his dialectic exercises till the great word that was sure to come out sooner or later was pronounced.

“It seems,” he said, with every appearance of distress, “that from a strictly moral point of view I ought to make a clean breast of it to Annie.”

I listened to him—and, by Heaven, listening to him Idofeel like the Godhead of whom I have already writtento you. You know, positively he said that at the very moment of his “fall” he had thought of whatIshould think of him. And I said:

“My good Edward, you are the most debauched person I have ever met.”

His face fell, his soft lips dropped right down into a horseshoe. He had come to me as one of those bland optimistswouldgo to his deity. He expected to be able to say: “I have sinned,” and to be able to hear the Deity say: “That’s all right, your very frank confession does you infinite credit.” His deity was, in fact, to find him some way out of his moral hole. I was to find him some genial excuse; to make him feel good in his excellent digestion once more. That was, absolutely, his point of view, for at my brutal pronouncement he stuttered:

“But—but surely ... the faults of youth ... and surely there are plenty of others?...”

I shook my head at him and panic was dropping out of his eyes: “Can’t I marry Annie honourably?” he quavered. I took a sinister delight in turning the knife inside him. I was going to let him go anyhow: the sort of cat that I am always lets its mice go. (That mouse, by-the-bye, has never again put in an appearance.)

“My dear fellow,” I said, “does not your delicacy let you see the hole you put me into? It’s to my interest that you should not marry Miss Averies and you ask me to advise you on the point.”

His mouth dropped open: positively he had never considered that when he married I lost the confounded three hundred a year for administering the Burden Trust. I sat and smiled at him to give him plenty of time to let his mind agonize over his position.

“Oh, hang it,” he said.... And his silly eyes rolled round my room looking for that Providence that hefelt ought to intervene in his behalf. When they rested on me again I said:

“There, go away. Of course it’s a fault of your youth. Of course every man that’s fit to call himself a man has seduced a clergyman’s daughter.”

He said:

“Oh, but there was not anything common about it.”

“No,” I answered, “you had an uncommonly good time of it with your moral scruples. I envy you the capacity. You’ll have a duller one with Miss Averies, you know.”

That was too much for him to take in, so he smoothed his hat.

“When you said I was ... debauched ... you were only laughing at me. That was hardly fair. I’m tremendously in earnest.”

“You’re only play-acting compared with me,” I answered. He had the air of buttoning his coat after putting a cheque into his breast pocket. Hehad got, you see, the cheque he expected: my applause of his successful seduction, my envy of his good fortune. That was what he had come for—and he got it. He went away with it pretty bare-facedly, but he stopped at the threshold to let drop:

“Of course if I had known you would be offended by my having recourse to Annie’s solicitors for the settlement....”

I told him I was laughing at him about that too.

“It was the correct thing to do, you know,” were the words he shut the door upon. The ass....

The phrase of his—that he had thought of me at the moment of his fall—gives you at once the measure of his respect for me. But it gave me much more. It gave me my cue: it put it into my head to say he was debauched. And, indeed, that is debauchery. For it is the introduction of one’s moralsinto the management of one’s appetites that makes an indulgence of them debauchery. Had my friend Edward regarded his seduction as the thing he so much desired me to tell him it was; a thing of youth, high spirits—a thing we all do—had he so regarded it I could not really have called it debauchery. But—and this is the profound truth—the measure of debauchery is the amount of joy we get from the indulgence of our appetites. And the measure of joy we get is the amount of excitement: if it brings into play not only all our physical but all our moral nature then we have the crucial point beyond which no man can go. It isn’t, in fact, the professional seducer, the artist in seduction that gets pleasure from the pursuit of his avocation, any more than it is the professional musician who gets thrills from the performance of music. You cannot figure to yourself the violinist, as he fiddles the most complicatedpassage of a concerto, when he really surmounts the difficulty by dint of using all his knowledge and all his skill—you cannot imagine him thinking of his adviser, his mother, his God and all the other things that my young friend says he thought about. And it is the same with the professional seducer. He may do all that he knows to bring his object about—but that is not debauchery. It is, by comparison, a joyless occupation: it is drinking when you are thirsty. Putting it in terms of the most threadbare allegory—you cannot imagine that Adam got out of the fall the pleasure that Edward Burden got out of his bite of the apple.

But Edward Burden, whilst he shilly-shallied with “Shall I?” and “Sha’n’t I?” could deliciously introduce into the matterallhis human relationships. He could think of me, of his mother, of the fact that potentially he was casting to the winds the very cause for his existence.For assuredly, if Edward Burden have a cause for existence it is that he should not, morally or physically, do anything that would unfit him to make a good marriage. So he had, along with what physical pleasure there might be, the immense excitement of staking his all along with the tremendous elation of the debate within himself that went before. For he was actually staking his all upon the chance that he could both take what he desired and afterwards reconcile it with his conscience to make a good match. Well, he has staked and won. That is the true debauchery. That, in a sense, is the compensating joy that Puritanism gets.

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