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- Getting Married - 10/36 -


political one of equal numbers of the sexes. Equal numbers in the sexes are quite compatible with a change of partners every day or every hour Physically there is nothing to distinguish human society from the farm-yard except that children are more troublesome and costly than chickens and calves, and that men and women are not so completely enslaved as farm stock. Accordingly, the people whose conception of marriage is a farm-yard or slave- quarter conception are always more or less in a panic lest the slightest relaxation of the marriage laws should utterly demoralize society; whilst those to whom marriage is a matter of more highly evolved sentiments and needs (sometimes said to be distinctively human, though birds and animals in a state of freedom evince them quite as touchingly as we) are much more liberal, knowing as they do that monogamy will take care of itself provided the parties are free enough, and that promiscuity is a product of slavery and not of liberty.

The solid foundation of their confidence is the fact that the relationship set up by a comfortable marriage is so intimate and so persuasive of the whole life of the parties to it, that nobody has room in his or her life for more than one such relationship at a time. What is called a household of three is never really of three except in the sense that every household becomes a household of three when a child is born, and may in the same way become a household of four or fourteen if the union be fertile enough. Now no doubt the marriage tie means so little to some people that the addition to the household of half a dozen more wives or husbands would be as possible as the addition of half a dozen governesses or tutors or visitors or servants. A Sultan may have fifty wives as easily as he may have fifty dishes on his table, because in the English sense he has no wives at all; nor have his wives any husband: in short, he is not what we call a married man. And there are sultans and sultanas and seraglios existing in England under English forms. But when you come to the real modern marriage of sentiment, a relation is created which has never to my knowledge been shared by three persons except when all three have been extraordinarily fond of one another. Take for example the famous case of Nelson and Sir William and Lady Hamilton. The secret of this household of three was not only that both the husband and Nelson were devoted to Lady Hamilton, but that they were also apparently devoted to one another. When Hamilton died both Nelson and Emma seem to have been equally heartbroken. When there is a successful household of one man and two women the same unusual condition is fulfilled: the two women not only cannot live happily without the man but cannot live happily without each other. In every other case known to me, either from observation or record, the experiment is a hopeless failure: one of the two rivals for the really intimate affection of the third inevitably drives out the other. The driven-out party may accept the situation and remain in the house as a friend to save appearances, or for the sake of the children, or for economic reasons; but such an arrangement can subsist only when the forfeited relation is no longer really valued; and this indifference, like the triple bond of affection which carried Sir William Hamilton through, is so rare as to be practicably negligible in the establishment of a conventional morality of marriage. Therefore sensible and experienced people always assume that when a declaration of love is made to an already married person, the declaration binds the parties in honor never to see one another again unless they contemplate divorce and remarriage. And this is a sound convention, even for unconventional people. Let me illustrate by reference to a fictitious case: the one imagined in my own play Candida will do as well as another. Here a young man who has been received as a friend into the house of a clergyman falls in love with the clergyman's wife, and, being young and inexperienced, declares his feelings, and claims that he, and not the clergyman, is the more suitable mate for the lady. The clergyman, who has a temper, is first tempted to hurl the youth into the street by bodily violence: an impulse natural, perhaps, but vulgar and improper, and, not open, on consideration, to decent men. Even coarse and inconsiderate men are restrained from it by the fact that the sympathy of the woman turns naturally to the victim of physical brutality and against the bully, the Thackerayan notion to the contrary being one of the illusions of literary masculinity. Besides, the husband is not necessarily the stronger man: an appeal to force has resulted in the ignominious defeat of the husband quite as often as in poetic justice as conceived in the conventional novelet. What an honorable and sensible man does when his household is invaded is what the Reverend James Mavor Morell does in my play. He recognizes that just as there is not room for two women in that sacredly intimate relation of sentimental domesticity which is what marriage means to him, so there is no room for two men in that relation with his wife; and he accordingly tells her firmly that she must choose which man will occupy the place that is large enough for one only. He is so far shrewdly unconventional as to recognize that if she chooses the other man, he must give way, legal tie or no legal tie; but he knows that either one or the other must go. And a sensible wife would act in the same way. If a romantic young lady came into her house and proposed to adore her husband on a tolerated footing, she would say "My husband has not room in his life for two wives: either you go out of the house or I go out of it." The situation is not at all unlikely: I had almost said not at all unusual. Young ladies and gentlemen in the greensickly condition which is called calf-love, associating with married couples at dangerous periods of mature life, quite often find themselves in it; and the extreme reluctance of proud and sensitive people to avoid any assertion of matrimonial rights, or to condescend to jealousy, sometimes makes the threatened husband or wife hesitate to take prompt steps and do the apparently conventional thing. But whether they hesitate or act the result is always the same. In a real marriage of sentiment the wife or husband cannot be supplanted by halves; and such a marriage will break very soon under the strain of polygyny or polyandry. What we want at present is a sufficiently clear teaching of this fact to ensure that prompt and decisive action shall always be taken in such cases without any false shame of seeming conventional (a shame to which people capable of such real marriage are specially susceptible), and a rational divorce law to enable the marriage to be dissolved and the parties honorably resorted and recoupled without disgrace and scandal if that should prove the proper solution.

It must be repeated here that no law, however stringent, can prevent polygamy among groups of people who choose to live loosely and be monogamous only in appearance. But such cases are not now under consideration. Also, affectionate husbands like Samuel Pepys, and affectionate wives of the corresponding temperaments may, it appears, engage in transient casual adventures out of doors without breaking up their home life. But within doors that home life may be regarded as naturally monogamous. It does not need to be protected against polygamy: it protects itself.

DIVORCE

All this has an important bearing on the question of divorce. Divorce reformers are so much preoccupied with the injustice of forbidding a woman to divorce her husband for unfaithfulness to his marriage vow, whilst allowing him that power over her, that they are apt to overlook the pressing need for admitting other and far more important grounds for divorce. If we take a document like Pepys' Diary, we learn that a woman may have an incorrigibly unfaithful husband, and yet be much better off than if she had an ill-tempered, peevish, maliciously sarcastic one, or was chained for life to a criminal, a drunkard, a lunatic, an idle vagrant, or a person whose religious faith was contrary to her own. Imagine being married to a liar, a borrower, a mischief maker, a teaser or tormentor of children and animals, or even simply to a bore! Conceive yourself tied for life to one of the perfectly "faithful" husbands who are sentenced to a month's imprisonment occasionally for idly leaving their wives in childbirth without food, fire, or attendance! What woman would not rather marry ten Pepyses? what man a dozen Nell Gwynnes? Adultery, far from being the first and only ground for divorce, might more reasonably be made the last, or wholly excluded. The present law is perfectly logical only if you once admit (as no decent person ever does) its fundamental assumption that there can be no companionship between men and women because the woman has a "sphere" of her own, that of housekeeping, in which the man must not meddle, whilst he has all the rest of human activity for his sphere: the only point at which the two spheres touch being that of replenishing the population. On this assumption the man naturally asks for a guarantee that the children shall be his because he has to find the money to support them. The power of divorcing a woman for adultery is this guarantee, a guarantee that she does not need to protect her against a similar imposture on his part, because he cannot bear children. No doubt he can spend the money that ought to be spent on her children on another woman and her children; but this is desertion, which is a separate matter. The fact for us to seize is that in the eye of the law, adultery without consequences is merely a sentimental grievance, whereas the planting on one man of another man's offspring is a substantial one. And so, no doubt, it is; but the day has gone by for basing laws on the assumption that a woman is less to a man than his dog, and thereby encouraging and accepting the standards of the husbands who buy meat for their bull-pups and leave their wives and children hungry. That basis is the penalty we pay for having borrowed our religion from the East, instead of building up a religion of our own out of our western inspiration and western sentiment. The result is that we all believe that our religion is on its last legs, whereas the truth is that it is not yet born, though the age walks visibly pregnant with it. Meanwhile, as women are dragged down by their oriental servitude to our men, and as, further, women drag down those who degrade them quite as effectually as men do, there are moments when it is difficult to see anything in our sex institutions except a police des moeurs keeping the field for a competition as to which sex shall corrupt the other most.

IMPORTANCE OF SENTIMENTAL GRIEVANCE

Any tolerable western divorce law must put the sentimental grievances first, and should carefully avoid singling out any ground of divorce in such a way as to create a convention that persons having that ground are bound in honor to avail themselves of it. It is generally admitted that people should not be encouraged to petition for a divorce in a fit of petulance. What is not so clearly seen is that neither should they be encouraged to petition in a fit of jealousy, which is certainly the most detestable and mischievous of all the passions that enjoy public credit. Still less should people who are not jealous be urged to behave as if they were jealous, and to enter upon duels and divorce suits in which they have no desire to be successful. There should be no publication of the grounds on which a divorce is sought or granted; and as this would abolish the only means the public now has of ascertaining that every possible effort has been made to keep the couple united against their wills, such privacy will only be tolerated when we at last admit that the sole and sufficient reason why people should be granted a divorce is that


Getting Married - 10/36

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