"What!" cried Audubon. "Well, all I can say is that most of the people I, at any rate, come across do most emphatically demand explanation.

I don't see why they're there, or what they're doing, or what they're for. Their existence Is a perpetual problem to me! And what's worse, probably my existence is the same to them!"

"But," I said, "surely if you had leisure or inclination to study them all sympathetically, you would end by understanding them."

"I don't think I should. At least I might in a sort of pathological way, as one comes to understand a disease; but I shouldn't understand why they exist. It seems to me, most people aren't fit to exist; and I dare say they have the same opinion about me."

"But are there no people of whose existence you approve?"

"Yes, a few: my friends."

"Surely," cried Ellis, "you flatter us! How often have you said that you don't see why we are this, that, or the other! How often have you complained of our faces, our legs, our arms, in fact, our whole physique, not to mention spiritual blemishes!"

"Well," he replied, "I don't deny that it's a great grief to me to be unable really and objectively to approve of any of my friends.

Still----"

"Still," I interrupted, "you have given me the suggestion I wanted.

For the relation of affection, however imperfect it may be, gives us at least something which perhaps we shall find comes nearer to what we might conceive to be absolutely Good than anything else we have yet hit upon."

"How so?"

"Well, to begin with, one's friend appears to one, does he not, as an object good in its own nature, not merely by imposition of our own ideal upon an alien stuff, as we said was the case with works of art?"

"I don't know about that!" said Audubon. "In my own case, at any rate, I am sure that my friends never see me at all as I really am, but simply read into me their own ideal. They have just as much imposed upon me their own conception, as if I were the marble out of which they had carded a statue."

"You must allow us to be the judges of that," I replied.

"Well, but," he said, "anyhow you can't deny that such illusions are common. What lover ever saw his mistress as she really is?"

"No," I said, "I don't deny that. But at the same time I should affirm that the truer the love, the less the illusion. In what is commonly called love, no doubt, the physical element is the predominant, or even the only one present; and in that case there may be illusion to an indefinite extent. But the love which is based upon years of common experience, which has grown with the growth of the whole person, in power and intelligence and insight, which has survived countless disappointments and surmounted countless obstacles, the love of husband and wife, the love, as we began by saying, of friends--such love, as Browning says boldly, 'is never blind.' And such love, I suppose you will admit, does exist, however rarely?"

"Yes, I suppose so."

"Well, then, in the case of such a love, it is the object as it really is, not as it has been falsely fashioned by the imagination, that is directly apprehended as good. And you cannot fairly say that its Good is merely the ideal of the lover transferred to the person of the loved."

"But," objected Leslie, "though that may be so, yet still the Good, that Is the person, does inhere in an alien stuff--the body."

"But," I replied,"_is_ the body alien? Is it not rather an expression of the person? as essential, somehow or other, as the soul?"

"Certainly!" cried Ellis. "Give me the flesh, the flesh!

"'Not with my soul, Love!--bid no soul like mine Lap thee around nor leave the poor sense room!

Take sense too--let me love entire and whole-- Not with my soul.'"

"I don't agree with the sentiment of that," said Leslie, "and anyhow, I don't see how it bears on the question. For the point of the poem is rather to emphasize than to deny the opposition between body and soul."

"Yes," replied Ellis, "but also to suggest what you idealists call the transcending of it."

"Do you mean that in the marriage relation, for example ..."

"Yes, I mean that in that act the flesh, so to speak, is annihilated at the very moment of its a.s.sertion, and what you get is a feeling of total union with the person, body and soul at once, or rather, neither one nor the other, but simply that which is in and through both."

"I should have thought," objected Leslie, "it was rather a case of the soul being merged in the body."

"That depends," replied Ellis.

"Yes," I said, "it depends on many things! But what I was thinking of was that, quite apart from that experience, and in the moments of sober observation, one does feel, does one not, a ^correspondence between body and soul, as though the one were the expression of the other?"

"I don't know," objected Audubon. "What I feel is much more often a discrepancy."

"But still," I urged, "even when there appears to be a discrepancy to begin with, don't you think that in the course of years the spirit does tend to stamp its own likeness on the flesh, and especially on the features of the face?"

"'For soul is form,'" quoted Leslie, "'and doth the body make.'"

"Yes," I said, "and that verse, I believe, is not merely a beautiful fancy of the poet's, but rather as the Greeks maintained--and on such a point they were good judges--a profound and significant truth.

At any rate, I find it to be so in the case of the people I care about--though there I know Audubon will dissent. In them, every change of expression, every tone of voice, every gesture has its significance; there is nothing that is not expressive--not a curl of the hair, not a lift of the eyebrows, not a trick of speech or gait.

The body becomes, as it were, transparent and pervious to the soul; and that inexplicable element of sense, which baffles us everywhere else, seems here at last to receive its explanation in presenting itself as the perfect medium of spirit."

"If you come to that," cried Ellis, "you might as well extend your remarks to the clothes. For they, to a lover's eyes, are often as expressive and adorable as the body itself."

"Well," I said, "the clothes, too, are a sort of image of the soul, 'an imitation of an imitation,' as Plato would say. But, seriously, don't you agree with me that there is something in the view which regards the body as the 'word made flesh,' a direct expression of the person, not a mere stuff in which he Inheres?"

"Yes," he said, "there may be something in it. At any rate, I understand what you mean."

"And in so far as that is so," I continued, "the body, though it be a thing of sense, would nevertheless be directly intelligible in the same way as the soul?"

"Perhaps, in a sort of way."

"And so we should have In the person loved an object which, though presented to sense, would be at once good and intelligible; and our activity in relation to this object, the activity, that is, of love, would come nearer than any other experience of ours to what we might call a perfect Good?"

"But," objected Leslie, "it is still far enough from being the Good itself. For after all, say what you may about the body being the medium of the soul, it is still body, still sense, and, like other sensible things, subject to change and decay, and in the end to death.

And with the fate of the body, so far as we know, that of the person is involved. So that this, too, like all other Goods of sense, is precarious.'

"Perhaps it is," I said, "I cannot tell. But all that I mean to maintain at present is that in the activity of love, as we have a.n.a.lysed it, we have something which gives us, if it be only for a moment, yet still in a real experience, an idea, at least, a suggestion, to say no more, of what we might mean by a perfect Good, even though we could not say that it be the Good itself."

"But what, then, would you call the Good itself?"

"A love, I suppose, which in the first place would be eternal, and in the second all-comprehensive. For there is another defect in love, as we know it, to which you did not refer, namely, that it is a relation only to one or two individuals, while outside and beyond it proceeds the main current of our lives, involving innumerable relations of a very different kind from this."

"Yes," cried Ellis, "and that is why this gospel of love, with all its attractiveness, which I admit, seems to me, nevertheless, so trivial and absurd. Just consider! Here is the great round world with all that in it is, infinite in time, infinite in s.p.a.ce, infinite in complexity; here is the whole range of human relations, to say nothing of those that are not human, of activities innumerable in and upon nature and man himself, of inventions, discoveries, inst.i.tutions, laws, arts, sciences, religions; and the meaning and purpose and end of all this we calmly a.s.sert to be--what? A girl and a boy kissing on the village green!"

"But," I protested, "who said anything about boys and girls and kisses and village greens?"

"Well, I suppose that is love, of a sort?"

"Yes, of a sort, no doubt; but not a very good one."

"You are thinking, then, of a special kind of love?"

"I am thinking of the kind which I conceive to be the best."