being with whom they have an affinity. But if they meet with such an one the catastrophe is inevitable. The conflict between the conjugal duties and the elementary striving for union with the individual for whom they feel an affinity, is constant and wearing, the substance, the love, rebels against the form, the married state, in which it is confined. Either the substance is crushed or the form is destroyed. A third solution is also possible, and as it is the most ignoble, it is the most frequently employed: the sides of the form which are visible to all eyes remain undisturbed, but in the rear a narrow crack is made through which the substance can find its way out. To express it more practically: the loving party in the loveless marriage either dissolves the marriage by force, or struggles with and subdues his love by the sacrifice of his life's happiness, or else deceives his spouse and breaks his conjugal vows in secret. Common natures seize at once upon this last means of escape, but natures of true nobility have to struggle through and bear with the tragedy of rebellion against the prejudices of society and the fatal contest between passion and duty, with all their bitter intensity. If society were founded upon the laws governing the species, such loveless marriages would be impossible and such catastrophes inconceivable. If it were organized upon the basis of organic laws and solidarity, it would in such a struggle take sides with the lovers and cry to them: "You love, therefore be united." But society, officially, is the enemy of the species and is only ruled by egotism; it therefore takes sides with the conjugal duties and says to the contestants: "Renounce each other." But as, in spite of its unnatural conditions, it has retained the knowledge that this is impossible, that it is as easy to renounce life itself as love, and that such a revolting command would not be obeyed any more than
