and Love_--but the stubborn hardness of the middle-class society in its
typical representative is unable to meet a crisis; and by the
banishment, or the condemnation to suicide, of its most promising
members, this society pronounces its own doom. Altruism is contrary to
the custom, that is, to the morals of this community, and for that
reason is forbidden and suppressed.

Another community in which altruism is unusual and discredited is Judæa
just before the birth of Christ. Herod the king is a masterful ruler and
a benefactor; but the end justifies the means that he adopts, and he is
no respecter of persons. He does not even respect the person of his
wife. The love of Mariamne is the one sure rock upon which he can rest
when the earthquake, threatening at every moment, comes to shatter his
throne and engulf him. He loves her too with a passion which dreams of
union so perfect that death cannot break it, so perfect that one of them
would wish to die at the moment when the soul of the other left the
body. This is Mariamne's dream also, but Herod cannot trust her to
fulfil it. Not once, but twice, upon going to the wars, he leaves orders
that Mariamne shall be slain if he is killed; and these orders are an
assassination of her soul. The community can execute an individual; but
one individual can only assassinate another. In the ancient orient a
wife was a precious possession, entirely subject to the will of her
husband, and liable to be burned in his funeral pyre. Herod represents
such an ancient, oriental point of view; but Judæa is on the eve of
becoming occidental and modern. Herod represents the law and has the
power to crush the insurgent personality of Mariamne: he has not the
power to slay the infant Savior, nor to hinder the coming of the day
when every human soul is known to be an object of divine concern.

That play of Hebbel's in which the dualism of all being is most