The principal reason why the married so frequently experience satiety and weariness, and the consequent sting of a foreign hunger provocative of the wandering which gives occasion for jealousy, is that in their long and close familiarity the partners come to feel that they have seen all through and all around each other, have exhausted each other of all fresh charm, piquancy, and interest. The genuine remedy for this, the only really adequate and enduring remedy, is the recognition in each other of the infinite mystery of all conscious being, a free personality on endless probation and destined for immortal adventures. Then each will be to the other—what every human being intrinsically is—a concentrated epitome of the Kosmos and an explicit revelation of God. There is no revelation of the free conscious God except in the free conscious creature, and in every such being there is one. Let a pair be worthy to see and feel this truth, and there can be no exhaustion of their mutual interest, because before their reverential observation there can be no end to the surprises of the infinite in the finite. Then the sweetness, the wonder, the varying lure of love will never wither and die into indifference, nor roil and perturb into jealousy and madness. No doubt to many these views will seem a transcendental romance, a delusive dream. Not every one has the nature finely touched to fine issues capable of living in the ether of these ideal heights. But there _are_ on the earth holy and entranced souls who live there. It is obvious enough how absurdly inapplicable all this class of considerations must be to the basest kinds of persons, those who, like brutes, wallow in styes of sensuality, or, like devils, surrender themselves to the tyranny of the lowest passions. Such must needs be relegated to an inferior standard. Those whose consciences are coarser and lower than the code of society may most properly be held in subjection by its laws. But those whose consciences are purer and higher than the current social code, the nobler natures who sincerely aspire to the fulfilment of their destiny as children of God, should be a law unto themselves. They will not be tyrants over or spies upon one another. Full of self-respect and mutual respect, owning the indefeasible sovereignty of each personality in the offices of its individual being, they will pass and repass shrouded in transparent royalty, exacting no subjection, making no inquiries. And now this long and central chapter in the life of Forrest, with the essential lessons it has for others, may be ended by a brief statement of the moral scale of degrees in the conduct of different men under the provoking conditions of jealousy.