Besides, there exists a reason for physical incongruity which does not hold psychically. Nature sanctions the one while she discountenances the other. Instead of the forethought she once bestowed upon the body, it receives at her hands now but the scantiest attention. Its development has ceased to be an object with her. For some time past almost all her care has been devoted to the evolution of the soul. The consequence is that physically man is much less specialized than many other animals. In other words, he is bodily less advanced in the race for competitive extermination. He belongs to an antiquated, inefficient type of mammal. His organism is still of the jack-of-all-trades pattern, such as prevailed generally in the more youthful stages of organic life--one not specially suited to any particular pursuit. Were it not for his cerebral convolutions he could not compete for an instant in the struggle for existence, and even the monkey would reign in his stead. But brain is more effective than biceps, and a being who can kill his opponent farther off than he can see him evidently needs no great excellence of body to survive his foe.
The field of competition has thus been transferred from matter to mind, but the fight has lost none of its keenness in consequence.
With the same zeal with which advantageous anatomical variations were seized upon and perpetuated, psychical ones are now grasped and rendered hereditary. Now if opposites were to fancy and wed one another, such fortunate improvements would soon be lost. They would be scattered over the community at large even it they escaped entire neutralization. To prevent so disastrous a result nature implants a desire for resemblance, which desire man instinctively acts upon.
Complete compatibility of temperament is of course a thing not to be expected nor indeed to be desired, since it would defeat its own end by allowing no room for variation. A fairly broad basis of agreement, however, exists even when least suspected. This common ground of content consists of those qualities held to be most essential by the individuals concerned, although not necessarily so appearing to other people. Sometimes, indeed, these qualities are still in the larvae state of desires. They are none the less potent upon the man's personality on that account, for the wish is always father to its own fulfilment.
The want of conjugal resemblance not only works mediately on the child, it works mutually on the parents; for companionship, as is well recognized, tends to similarity. Now companionship is the last thing to be looked for in a far-eastern couple. Where custom requires a wife to follow dutifully in the wake of her husband, whenever the two go out together, there is small opportunity for intercourse by the way, even were there the slightest inclination to it, which there is not. The appearance of the pair on an excursion is a walking satire on sociability, for the comicality of the connection is quite unperceived by the performers. In the privacy of the domestic circle the separation, if less humorous, is no less complete. Each lives in a world of his own, largely separate in fact in China and Korea, and none the less in fancy in Japan.
On the continent a friend of the husband would see little or nothing of the wife, and even in Japan he would meet her much as we meet an upper servant in a friend's house. Such a semi-attached relationship does not conduce to much mutual understanding.
The remainder of our hero's uneventful existence calls for no particular comment. As soon as he has children borne him he is raised ipso facto from the position of a common soldier to that of a subordinate officer in the family ranks. But his opportunities for the expression of individuality are not one whit increased.
He has simply advanced a peg in a regular hierarchy of subjection.
From being looked after himself he proceeds to look after others.
Such is the extent of the change. Even should he chance to be the eldest son of the eldest son, and thus eventually end by becoming the head of the family, he cannot consistently consider himself.
There is absolutely no place in his social cosmos for so particular a thing as the ego.
With a certain grim humor suggestive of metaphysics, it may be said of his whole life that it is nothing but a relative affair after all.
