“What makes us all feel foolish,” I told the girls, “is that here we have nothing to give you—except, of course, our names.”
“Do your women have no names before they are married?” Celis suddenly demanded.
“Why, yes,” Jeff explained. “They have their maiden names—their father’s names, that is.”
“And what becomes of them?” asked Alima.
“They change them for their husbands’, my dear,” Terry answered her.
“Change them? Do the husbands then take the wives’ ‘maiden names’?”
“Oh, no,” he laughed. “The man keeps his own and gives it to her, too.”
“Then she just loses hers and takes a new one—how unpleasant! We won’t do that!” Alima said decidedly.
Terry was good-humored about it. “I don’t care what you do or don’t do so long as we have that wedding pretty soon,” he said, reaching a strong brown hand after Alima’s, quite as brown and nearly as strong.
“As to giving us things—of course we can see that you’d like to, but we are glad you can’t,” Celis continued. “You see, we love you just for yourselves—we wouldn’t want you to—to pay anything. Isn’t it enough to know that you are loved personally—and just as men?”
Enough or not, that was the way we were married. We had a great triple wedding in the biggest temple of all, and it looked as if most of the nation was present. It was very solemn and very beautiful. Someone had written a new song for the occasion, nobly beautiful, about the New Hope for their people—the New Tie with other lands—Brotherhood as well as Sisterhood, and, with evident awe, Fatherhood.
Terry was always restive under their talk of fatherhood. “Anybody’d think we were High Priests of—of Philoprogenitiveness!” he protested. “These women think of nothing but children, seems to me! We’ll teach ’em!”
He was so certain of what he was going to teach, and Alima so uncertain in her moods of reception, that Jeff and I feared the worst. We tried to caution him—much good that did. The big handsome fellow drew himself up to his full height, lifted that great chest of his, and laughed.
“There are three separate marriages,” he said. “I won’t interfere with yours—nor you with mine.”
So the great day came, and the countless crowds of women, and we three bridegrooms without any supporting “best men,” or any other men to back us up, felt strangely small as we came forward.
Somel and Zava and Moadine were on hand; we were thankful to have them, too—they seemed almost like relatives.
There was a splendid procession, wreathing dances, the new anthem I spoke of, and the whole great place pulsed with feeling—the deep awe, the sweet hope, the wondering expectation of a new miracle.
“There has been nothing like this in the country since our Motherhood began!” Somel said softly to me, while we watched the symbolic marches. “You see, it is the dawn of a new era. You don’t know how much you mean to us. It is not only Fatherhood—that marvelous dual parentage to which we are strangers—the miracle of union in life-giving—but it is Brotherhood. You are the rest of the world. You join us to our kind—to all the strange lands and peoples we have never seen. We hope to know them—to love and help them—and to learn of them. Ah! You cannot know!”
Thousands of voices rose in the soaring climax of that great “Hymn of the Coming Life.” By the great Altar of Motherhood, with its crown of fruit and flowers, stood a new one, crowned as well. Before the Great Over Mother of the Land and her ring of High Temple Counsellors, before that vast multitude of calm-faced mothers and holy-eyed maidens, came forward our own three chosen ones, and we, three men alone in all that land, joined hands with them and made our marriage vows.
XI
Our Difficulties
We say, “Marriage is a lottery”; also “Marriages are made in Heaven”—but this is not so widely accepted as the other.
We have a well-founded theory that it is best to marry “in one’s class,” and certain well-grounded suspicions of international marriages, which seem to persist in the interests of social progress, rather than in those of the contracting parties.
But no combination of alien races, of color, of caste, or creed, was ever so basically difficult to establish as that between us, three modern American men, and these three women of Herland.
It is all very well to say that we should have been frank about it beforehand. We had been frank. We had discussed—at least Ellador and I had—the conditions of The Great Adventure, and thought the path was clear before us. But there are some things one takes for granted, supposes are mutually understood, and to which both parties may repeatedly refer without ever meaning the same thing.
The differences in the education of the average man and woman are great enough, but the trouble they make is not mostly for the man; he generally carries out his own views of the case. The woman may have imagined the conditions of married life to be different; but what she imagined, was ignorant of, or might have preferred, did not seriously matter.
I can see clearly and speak calmly about this now, writing after a lapse of years, years full of growth and education, but at the time it was rather hard sledding for all of us—especially for Terry. Poor Terry! You see, in any other imaginable marriage among the peoples of the earth, whether the woman were black, red, yellow, brown, or white; whether she were ignorant or educated, submissive or rebellious, she would have behind her the marriage tradition of our general history. This tradition relates the woman to the man. He goes on with his business, and she adapts herself to him and to it. Even in citizenship, by some strange hocus-pocus, that fact of birth and geography was waved aside, and the woman automatically acquired the nationality of
