These Undinés, or Ocean Nymphs, according to the Northern
Mythology, are gentle, beautiful, harmless creations in the form
of woman, but without a soul. They can attain this only by
union with a mortal, and as they have a passionate desire to ascend
into the higher life of humanity, they seek such earthly unions,
not guilefully, like the Sirens, but lovingly, aspiringly, as the
human might aspire to the angel. It is a beautiful mythus, and
veils a deep and profound meaning. De La Motte Fouqué has
made it familiar to all readers by his exquisite romance of
"Undiné," and Bulwer has revealed some of the hidden truths
shadowed forth by the fable, in his two novels of "Ernest
Maltravers" and "Alice"—namely, the power of love to create an
intellect, in fact, a soul in woman. For, to the deep-thinking,
close-observing psychologist, there is no truth more evident than
that, under the influence of love, a woman's intellect, genius,
energy, all the powers of her mind seem capable of infinite expansion.
And just in proportion as love has need of them, do the
particular qualities start into life and unimagined vigour; be it
fortitude, heroism, mental energy, even physical courage, love
seems to have the power to create them all. Nothing is impossible
to a woman that loves, as nothing is impossible to a man who wills.
Another truth is symbolised in this ocean hieroglyphic—namely,
that it is the instinct of a woman's nature to aspire, while the
instinct of a man's nature is to deteriorate—to gravitate towards
the animal, to a lower sphere of existence. Woman always loves
heavenward; she has the instinct of ascension like flame and ether.
Man always loves earthward; he gravitates to earth, not to spirit:
so that we may formulize thus:—Love gives soul to a woman, but
takes it from a man. This is assuming what, indeed, is true, that
man always bestows his love, by preference, on fair Undinés without
souls. When united to such he necessarily divides his soul
with her, for all things in nature tend to an equalization, and as
he gives half so he loses half. What the result would be if a man
of genius wedded a priestess of the eternal fire we have no
means of ascertaining; for history contains no solitary instance of
a man of genius becoming united to his equal: that true correlative
of his soul, of which Plato speaks, but which no one, so
destiny seems to decree, shall ever find on earth.
We may imagine, indeed, the possibility of a beautiful, lofty,
soaring spirit, standing ever beside man in the combat of life. A
serene influence, almost as invisible, yet as sustaining as the ether
of heaven, filling him with all divine impulses, strengthening all his
noble aspirations, exciting his spirit upwards by all rich and
radiant foreshadowings of glory, as Minerva stood, bright in deity,
yet loving as humanity, beside her favourite warrior on the plains
of Troy. But this is but a fabulous hypothesis; for, as we have
said, man always loves earthward, and when united to the soulless
Undiné, quickly vanishes with her into the ocean of inanity. Here
is another cryptic meaning in the myth—the union is represented
as indissoluble. He leaves the human, and descends to her sphere—to
a lower state of existence. A man without the influence of
love may rise to any height; love is not the absolute requirement
for his elevation, as it is for woman's; but, bound to an inferior
nature, he must fall, and does fall invariably, irrecoverably, precisely
down to her level. There is no hope for him. He cannot
resist the fatal miasma of commonplace. He falls for ever into
the dull abyss of mediocrity. We are not proof against any of
the daily influences, however trivial, that surround us. Always
there is a tendency to assimilation, either by ascension or deterioration,
and Tennyson's proposition is as true in the converse, as
in the original statement:—
As the wife is so the husband—he will sink down day by day,
What is fine within him growing coarse to sympathise with clay.
And now, as every fable must have a moral, what shall we learn
from this mythus of the fatal termination of men who "herd with
narrow foreheads?" The moral is obvious. Let all genius remain
unwed—
All unmated—all unmated,
Because so consecrated.