have moulded. It is not of modern creation, nor by any means due, as some have supposed, to the asceticism of Christianity, however much Christianity may have reinforced it. Indeed one may say that in course of time Christianity had an influence in weakening it, for Christianity discovered a new reservoir of tender emotion, and such emotion may be transferred, and, as a matter of fact, was transferred, from its first religious channel into erotic channels which were thereby deepened and extended, and without reference to any design of Christianity. For the ends we achieve are often by no means those which we set out to accomplish. In ancient classic days this moral order was even more severely established than in the Middle Ages. Montaigne, in the sixteenth century, declared that “marriage is a devout and religious relationship, the pleasures derived from it should be restrained and serious, mixed with some severity.” But in this matter he was not merely expressing the Christian standpoint but even more that of paganism, and he thoroughly agreed with the old Greek moralist that a man should approach his wife “prudently and severely” for fear of inciting her to lasciviousness; he thought that marriage was best arranged by a third party, and was inclined to think, with the ancients, that women are not fitted to make friends of. Montaigne has elsewhere spoken with insight of
