sin to obey the promptings of the heart, but in secret he listens to and obeys them with enthusiasm, and does not consider himself wicked in doing so. The theory of Christian morality only exists because no one applies it in practice. The bonds of an enormous conspiracy unite all civilized humanity, making every human being a member of this immense secret society—on the street they bow reverently to all the theological doctrines they may meet, but at home, with closed doors, they sacrifice to nature and wreak their vengeance upon any one who divulges the secrets of their Eleusinian mysteries; they express their abhorrence of the universal hypocrisy, and even have the audacity to acknowledge in public places the gods they have installed as presiding deities and worship in private.
In order to form an unprejudiced judgment of the institution of matrimony, we must first accomplish the difficult task of shaking off the prejudices in which we have grown up, and emancipate ourselves completely from the habit of the Christian conception of morality which has become so intertwined with all our thought. In opposition to the theological view, we must look upon man as a natural being and consider him in connection with the rest of nature; if we wish to test the justness of any human institution we must enquire whether it corresponds with man's constitution, his natural, fundamental impulses and the highest interests of the race. If we apply this standard to the institution of matrimony, it is very doubtful whether it will stand the test, and it seems extremely difficult to prove that it is a natural condition of man, and not a human institution. We have seen that the economic organization of society leads to the contracting of marriages from material interests and that the morality of Christianity refuses to recognize the validity of love. But
