and other interests connected with the family. We might cite many nature-peoples, the Indians, the Romans, etc. No one will, of course, fail to observe that, also within modern life, marriage is, probably in the majority of cases, contracted from conventional or material motives; nevertheless, entirely apart from the frequency of its realization, the sociological idea of modern marriage is the community of all life-contents, in so far as they immediately, and through their effects, determine the value and the destiny of the personalities. Moreover, the prejudice of this ideal demand is by no means ineffective. It has often enough given place and stimulus for developing an originally very incomplete reciprocation into an increasingly comprehensive attachment. But, while the very indeterminateness of this process is the vehicle of the happiness and the essential vitality of the relationship, its reversal usually brings severe disappointments. If, for example, absolute unity is from the beginning anticipated, if demand and satisfaction recognize no sort of reserve, not even that which for all fine and deep natures must always remain in the hidden recesses of the soul, although they may think they open themselves entirely to each other—in such cases the reaction and disillusionment must come sooner or later.
In marriage, as in free relationships of analogous types, the temptation is very natural to open oneself to the other at the outset without limit; to abandon the last reserve of the soul equally with those of the body, and thus to lose oneself completely in another. This, however, usually threatens the future of the relationship. Only those people can without danger give themselves entirely to each other who cannot possibly give themselves entirely, because the wealth of their soul rests in constant progressive development, which follows every devotion immediately with the growth of new treasures. Complete devotion is safe only in the case of those people who have an inexhaustible fund of latent spiritual riches, and therefore can no more alienate them in a single confidence than a tree can give up the fruits of next year by letting go what it produces at the present moment. The case is quite different, however, with those people who, so to speak, draw from their capital all their betrayals of feeling and
