At a somewhat higher stage, marriage becomes primarily an institution for raising soldiers for the state or sons to perform ancestor worship. This is still very far from the modern ideal which makes marriage a lasting union of two loving souls, children or no children. Particularly instructive, from our point of view, is the custom of trial marriage, which has prevailed among many peoples differing otherwise as widely as ancient Egyptians and modern Borneans.[14] A modern lover would loathe the idea of such a trial marriage, because he feels sure that his love will be eternal and unalterable. He may be mistaken, but that at any rate is his ideal: it includes lasting monopolism. If a modern sweetheart offered her lover a temporary marriage, he would either firmly and anxiously decline it, fearing that she might take advantage of the contract and leave him at the end of the year; or, what is much more probable, his love, if genuine, would die a sudden death, because no respectable girl could make such an offer, and genuine love cannot exist without respect for the beloved, whatever may be said to the contrary by those who know not the difference between sensual and sentimental love. TWO ROMAN LOVERS While I am convinced that all these things are as stated, I do not wish to deny that monopolism of a violent kind may and does occur in love which is merely sensual. In fact, I have expressly classed monopolism among those seven ingredients of love which occur in its sensual as well as its sentimental phases. For a correct diagnosis of love it is indeed of great importance to bear this in mind, as we might otherwise be led astray by specious passages, especially in Greek and Roman literature, in which sensual love sometimes reaches a degree of subtility, delicacy, and refinement, which approximate it to sentimental love, though a critical analysis always reveals the difference. The two best instances I know of occur in Tibullus and Terence. Tibullus, in one of his finest poems (IV., 13), expresses the monopolistic wish that his favorite might seem beautiful to him only, displeasing all others, for then he would be safe from all rivalry; then he might live happy in forest solitudes, and she alone would be to him a multitude: Atque utinam posses uni mihi bella videri; Displiceas aliis: sic ego tutus ero. Sic ego secretis possum bene vivere silvis Qua nulla humano sit via trita pede. Tu mihi curarum requies, tu nocte vel atra Lumen, et in solis tu mihi turba locis. Unfortunately, the opening line of this poem: Nulla tuum nobis subducet femina lectum, and what is known otherwise of the dissolute character of the poet and of all the women to whom he addressed his verses, make it only too obvious that there is here no question of purity, of respect, of adoration, of any of the qualities which distinguish supersensual love from lust.