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essential ingredients of true love, dwelling only on associated phenomena, whereas Shakspere's lines call attention to three states of mind which form part of the quintessence of romantic love gallant "service," "adoration," and "purity -while "patience and impatience" may perhaps be accepted as an equivalent of what I call the mixed moods of hope and despair.



Nevertheless the first thinker who treated love as a compound feeling and consciously attempted a philosophical analysis of it was Herbert Spencer. In 1855 he published his Principles of Psychology, and in 1870 appeared a greatly enlarged edition, paragraph 215 of which contains the following exposition of his views :

"The passion which unites the sexes is habitually spoken of as though it were a simple feeling; whereas it is the most compound, and therefore the most powerful, of all the feelings. Added to the purely physical elements of it are first to be noticed those highly complex impressions produced by personal beauty; around which are aggregated a variety of pleasurable ideas, not in themselves amatory, but which have an organized relation to the amatory feeling. With this there is united the complex sentiment which we term affection-a sentiment which, as it exists between those of the same sex, must be regarded as an independent sentiment, but one which is here greatly exalted. Then there is the sentiment of admiration, respect, or reverence-in itself one of considerable power, and which in this relation becomes in a high degree active. There comes next the feeling called love of approbation. To be preferred above all the world, and that by one admired beyond all others, is to have the love of approbation gratified in a degree passing every previous experience especially as there is added that indirect gratification of it which results from the preference being witnessed by unconcerned persons. Further, the allied emotion of self-esteem comes into play. To have succeeded in gaining such attachment from, and sway over, another, is a proof of power which cannot fail agreeably to excite the amour propre. Yet again the proprietary feeling has its share in the general activity there is the pleasure of possession-the two belong to each other. Once more, the relation allows of an extended

liberty of action. Toward other persons a restrained behavior is requisite. Round each there is a subtle boundary that may not be crossed-an individuality on which none may trespass. But in this case the barriers are thrown down; and thus the love of unrestrained activity is gratified. Finally, there is an exaltation of the sympathies. Egoistic pleasures of all kinds are doubled by another's sympathetic participation; and the pleasures of another are added to the egoistic pleasures. Thus, round the physical feeling forming the nucleus of the whole, are gathered the feelings produced by personal beauty, that constituting simple attachment, those of reverence, of love of approbation, of self-esteem, of property, of love of freedom, of sympathy. These, all greatly exalted, and severally tending to reflect their excitements on one another, unite to form the mental state we call love. And as each of them is itself comprehensive of multitudinous states of consciousness, we may say that this passion fuses into one immense aggregate most of the elementary excitations of which we are capable; and that hence results its irresistible power."

Ribot has copied this analysis of love in his Psychologie des Sentiments (p. 249), with the comment that it is the best known to him (1896) and that he sees nothing to add or to take away from it. Inasmuch as it forms merely an episodic illustration in course of a general argument, it certainly bears witness to the keenness of Spencer's intellect. Yet I cannot agree with Ribot that it is a complete analysis of love. It aided me in conceiving the plan for my first book, but I soon found that it covered only a small part of the ground. Of the ingredients as suggested by him I accepted only twoSympathy, and the feelings associated with Personal Beauty. What he called love of approbation, self-esteem, and pleasure of possession I subsummed under the name of Pride of Conquest and Possession. Further reflection has convinced me that it would have been wiser if, instead of treating Romantic Love as a phase of affection (which, of course, was in itself quite correct), I had followed Spencer's example and made affection one of the ingredients of the amorous passion. In the present volume I have made the change and added also Adoration, which includes what Spencer calls "the sentiment of admiration, respect, or reverence," while calling

attention to the superlative phase of these sentiments which. is so characteristic of the lover, who does not say, "I respect you," but "I adore you." I may therefore credit Spencer with having suggested three or four only of the fourteen essential ingredients which I find in love.


The most important distinction between Spencer's analysis of love and mine is that he treats it merely as a composite feeling, or a group of emotions, whereas I treat it as a complex state of mind including not only diverse feelings or sentimentssympathy, admiration of beauty, jealousy, affection—but the active, altruistic impulses of gallantry and self-sacrifice, which are really more essential to an understanding of the essence of love, and a better test of it, than the sentiments named by Spencer. He ignores also the absolutely essential traits of individual preference and monopolism, besides coyness, hyperbole, the mixed moods of hope and despair, and purity, with the diverse emotions accompanying them. An effort to trace the evolution of the ingredients of love was first made in my book, though in a fragmentary way, in which respect the present volume will be found a great improvement. Apart from the completion of the analysis of love, my most important contribution to the study of this subject lies in the recognition of the fact that, "love" being so vague and comprehensive a term, the only satisfactory way of studying its evolution is to trace the evolution of each of its ingredients separately, as I do in the present volume in the long chapter entitled "What Is Romantic Love?"

In Romantic Love and Personal Beauty (180) I wrote that perhaps the main reason why no one had anticipated me in the theory that love is an exclusively modern sentiment was that no distinction had commonly been made between romantic love and conjugal affection, noble examples of the latter being recorded in countries where romantic love was not possible owing to the absence of opportunities for court

ship. I still hold that conjugal love antedated the romantic variety, but further study has convinced me that (as will be shown in the chapters on Conjugal Love and on India, and Greece) much of what has been taken as evidence of wifely devotion is really only a proof of man's tyrannic selfishness which compelled the woman always to subordinate herself to her cruel master. The idea on which I placed so much emphasis, that opportunity for prolonged courtship is essential to the growth of romantic love, was some years later set forth by Dr. Drummond in his Ascent of Man where he comments eloquently on the fact that affection needs time to grow."



The keynote of my first book lies of course in the distinction between sensual love and romantic love. This distinction seemed to me so self-evident that I did not dwell on it at length, but applied myself chiefly to the task of proving that savages and ancient nations knew only one kind, being strangers to romantic or pure love. When I wrote (76) "No one, of course, would deny that sensual passion prevailed in Athens; but sensuality is the very antipode of love," I never dreamed that anyone would object to this distinction in itself. Great, therefore, was my amazement when, on reading the London Saturday Review's comments on my book, I came across the following: "and when we find Mr. Finck marking off Romantic Love not merely from Conjugal Love, but from what he is pleased to call sensuality,' we begin to suspect that he really does not know what he is talking about." This criticism, with several others similar to it, was of great use to me, as it led to a series of studies, which convinced me that even at the present day the nature of romantic love is not understood by the vast majority of Europeans and Americans, many of them very estimable and intelligent individuals.


Another London paper, the Academy, took me to task for using the word "romantic" in the sense I applied to it. But in this case, too, further research has shown that I was justified in using that word to designate pure prematrimonial love. There is a passage in Steele's Lover (dated 1714) which proves that it must have been in common use in a similar sense two centuries ago. The passage refers to "the reign of the amorous Charles the Second," and declares that "the licenses of that court did not only make the Love which the Vulgar call Romantick, the object of Jest and Ridicule, but even common Decency and Modesty were almost abandoned as formal and unnatural." Here there is an obvious antithesis between romantic and sensual. The same antithesis was used by Hegel in contrasting the sensual love of the ancient. Greeks and Romans with what he calls modern "romantic " love. Waitz-Gerland, too, in the six volumes of their Anthropologie der Naturvölker, repeatedly refer to (alleged) cases of "romantic love" among savages and barbarians, having in all probability adopted the term from Hegel. The peculiar appropriateness of the word romantic to designate imaginative love will be set forth later in the chapter entitled Sensuality, Sentimentality, and Sentiment. Here I will only add an important truth which I shall have occasion to repeat often-that a romantic love-story is not necessarily a story of romantic love; for it is obvious, for instance, that an elopement prompted by the most frivolous sensual passion, without a trace of real love, may lead to the most romantic incidents.

In the chapters on affection, gallantry, and self-sacrifice, I shall make it clear even to a Saturday Reviewer that the gross sensual infatuation which leads a man to shoot a girl who refuses him, or a tramp to assault a woman on a lonely road and afterward to cut her throat in order to hide his crime, is absolutely antipodal to the refined, ardent, affectionate Romantic Love which impels a man to sacrifice his own life rather than let any harm or dishonor come to the beloved.

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