m in which to be
human. And this is the condition of the decadent, of the aesthete, of
the free-lover. To be everlastingly passing through dangers which we
know cannot scathe us, to be taking oaths which we know cannot bind us,
to be defying enemies who we know cannot conquer us--this is the
grinning tyranny of decadence which is called freedom.

Let us turn, on the other hand, to the maker of vows. The man who made a
vow, however wild, gave a healthy and natural expression to the
greatness of a great moment. He vowed, for example, to chain two
mountains together, perhaps a symbol of some great relief, or love, or
aspiration. Short as the moment of his resolve might be, it was, like
all great moments, a moment of immortality, and the desire to say of it
_exegi monumentum oere perennius_ was the only sentiment that would
satisfy his mind. The modern aesthetic man would, of course, easily see
the emotional opportunity; he would vow to chain two mountains together.
But, then, he would quite as cheerfully vow to chain the earth to the
moon. And the withering consciousness that he did not mean what he said,
that he was, in truth, saying nothing of any great import, would take
from him exactly that sense of daring actuality which is the excitement
of a vow. For what could be more maddening than an existence in which
our mother or aunt received the information that we were going to
assassinate the King or build a temple on Ben Nevis with the genial
composure of custom?

The revolt against vows has been carried in our day even to the extent
of a revolt against the typical vow of marriage. It is most amusing to
listen to the opponents of marriage on this subject. They appear to
imagine that the ideal of constancy was a yoke mysteriously imposed on
mankind by the devil, instead of being, as it is, a yoke consistently
imposed by all lovers on themselves. They have invented a
phrase, a phrase that is a black and white contradiction in two
words--'free-love'--as if a lover ever had been, or ever could be, free.
It is the nature of love to bind itself, and the institution of marriage
merely paid the average man the compliment of taking him at his word.
Modern sages offer to the lover, with an ill-flavoured grin, the largest
liberties and the fullest irresponsibility; but they do not respect him
as the old Church respected him; they do not write his oath upon the
heavens, as the record of his highest moment. They give him every
libe