I HAVE been requested to write something about Marriage and the Modern Mind. It would perhaps be more appropriate to write about Marriage and the Modern Absence of Mind. In much of their current conduct, those who call themselves “modern” seem to have abandoned the use of reason; they have sunk back into their own subconsciousness, perhaps under the influence of the psychology now most fashionable in the drawing-room; and it is an understatement to say that they act more automatically than the animals. Wives and husbands seem to leave home more in the manner of somnambulists.
If anybody thinks I exaggerate the mindlessness of modern comment on this matter, I am content to refer him to the inscription under a large photograph of a languishing lady, in the newspaper now before me. It states that the lady has covered herself with glory as the inventor of “Companionate Divorce.” It goes on to state, in her own words, that she will marry her husband again if he asks her again; and that she has been living with him ever since she was divorced from him. If mortal muddle-headedness can go deeper than that, in this vale of tears, I should like to see it. The newspaper picture and paragraph I can actually see; and stupidity so stupendous as that has never been known in human history before. The first thing to say about marriage and the modern mind, therefore, is that it is natural enough that people with no mind should want to have no marriage.
But there is another simple yet curious illustration of modern stupidity in the matter. And that is that, while I have known thousands of people arguing about marriage, sometimes furiously against it, sometimes rather feebly in favor of it, I have never known any one of the disputants begin by asking what marriage is. They nibble at it with negative criticism; they chip pieces off it and exhibit them as specimens, called “hard cases”; they treat every example of the rule as an exception to the rule; but they never look at the rule. They never ask, even in the name of history or human curiosity, what the thing is, or why it is, or why the overwhelming mass of mankind believes that it must be. Let us begin with the alphabet, as one does with infants.
Marriage, humanly considered, rests upon a fact of human nature, which we may call a fact of natural history. All the higher animals require much longer parental protection than do the lower; the baby elephant is a baby much longer than the baby jellyfish. But even beyond this natural tutelage, man needs something quite unique in nature. Man alone needs education. I know that animals train their young in particular tricks; as cats teach kittens to catch mice. But this is a very limited and rudimentary education. It is what the hustling millionaires call Business Education; that is, it is not education at all. Even at that, I doubt whether any pupil presenting himself for Matriculation or entrance into Standard VI, would now be accepted if flaunting the stubborn boast of a capacity to catch mice. Education is a complex and many-sided culture to meet a complex and many-sided world; and the animals, especially the lower animals, do not require it. It is said that the herring lays thousands of eggs in a day. But, though evidently untouched by the stunt of Birth-Control, in other ways the herring is highly modern. The mother herring has no need to remember her own children, and certainly therefore, no need to remember her own mate. But then the duties of a young herring, just entering upon life, are very simple and largely instinctive; they come, like a modern religion, from within. A herring does not have to be taught to take a bath; for he never takes anything else. He does not have to be trained to take off a hat to a lady herring, for he never puts on a hat, or any other Puritanical disguise to hamper the Greek grace of his movements. Consequently his father and mother have no common task or responsibility; and they can safely model their union upon the boldest and most advanced of the new novels and plays. Doubtless the female herring does say to the male herring, “True marriage must be free from the dogmas of priests; it must be a thing of one exquisite moment.” Doubtless the male herring does say to the female herring, “When Love has died in the heart, Marriage is a mockery in the home.”
This philosophy, common among the lower forms of life, is obviously of no use among the higher. This way of talking, however suitable for herrings, or even for rats and rabbits, who are said to be so prolific, does not meet the case of the creature endowed with reason. The young of the human species, if they are to reach the hill possibilities of the human culture, so various, so laborious, so elaborate, must be under the protection of responsible persons through very long periods of mental and moral growth. I know there are some who grow merely impatient and irrational at this point; and say they could do just as well without education. But they lie; for they could not even express that opinion, if they had not laboriously learnt one particular language in which to talk nonsense. The moment we have realized this, we understand why the relations of the sexes normally remain static; and in most cases, permanent. For though, taking this argument alone, there would be a case for the father and mother parting when the children were mature, the number of people who at the age of fifty really wish to bolt with the typist or be abducted by the chauffeur is less than is now frequently supposed.
Well, even if the family held together as long as that, it would be better than nothing; but in fact even such belated divorce is based on bad psychology. All the modern license is based on bad psychology; because it is based on the latest psychology. And that is like knowing the last proposition in Euclid without knowing the first. It is the first elements of psychology that the people called “modern” do not know. One of the things they cannot comprehend is the thing called “atmosphere”; as they show by shrieking with derision when anybody demands “a religious atmosphere” in the schools. The atmosphere of something safe and settled can only exist where people see it in the future as well as in the past.
Children know exactly what is meant by having really come home; and the happier of them keep something of the feeling as they grow up. But they cannot keep the feeling for ten minutes, if there is an assumption that Papa is only waiting for Tommy’s twenty-first birthday to carry the typist off to Trouville; or that the chauffeur actually has the car at the door, that Mrs. Brown may go off the moment Miss Brown has “come out.”
That is, in practical experience, the basic idea of marriage; that the founding of a family must be on a firm foundation; that the rearing of the immature must be protected by something patient and enduring. It is the common conclusion of all mankind; and all common sense is on its side. A small minority of what may be called the idle Intelligentsia have, just recently and in our corner of the world, criticized this idea of Marriage in the name of what they call the Modern Mind. The first obvious or apparent question is how they deal with the practical problem of children. The first apparent answer is that they do not deal with it at all.
At best, they propose to get rid of babies, or the problem of babies, in one of three typically modern ways. One is to say that there shall be no babies. This suggestion may be addressed to the individual; but it is addressed to every individual. Another is that the father should instantly send the babies, especially if they are boys, to a distant and inaccessible school, with bounds like a prison, that the babies may become men, in a manner that is considered impossible in the society of their own father. But this is rapidly ceasing to be a Modern method; and even the Moderns have found that it is rather behind the times. The third way, which is unimpeachably Modern, is to imitate Rousseau, who left his baby on the doorstep of the Foundling Hospital. It is true that, among the Moderns, it is generally nothing so human or traditional as the Foundling Hospital. The baby is to be left on the doorstep of the State Department for Education and Universal Social Adjustment. In short, these people mean, with various degrees of vagueness, that the place of the Family can now be taken by the State.
The difficulty of the first method, and so far, of the second and third, is that they may be carried out. The suggestion is made to everybody in the hope that it will not be accepted by everybody; it is offered to all in the hope that it may not be accepted by all. If
nobody has any children, everybody can still be satisfied by Birth-Control methods and justified by Birth-Control arguments. Even the reformers do not want this; but they cannot offer any objection to any individual—or every individual. In somewhat the same way, Rousseau may act as an individual and not as a social philosopher; but he could not prevent all the other individuals acting as individuals. And if all the babies born in the world were left on the doorstep of the Foundling Hospital, the Hospital, and the doorstep, would have to be considerably enlarged. Now something like this is what has really happened, in the vague and drifting centralization of our time. The Hospital has been enlarged into the School and then into the State; not the guardian of some abnormal children, but the guardian of all normal children. Modern mothers and fathers, of the emancipated sort, could not do their quick-change acts of bewildering divorce and scattered polygamy, if they did not believe in a big benevolent Grandmother, who could ultimately take over ten million children by very grandmotherly legislation.
This modern notion about the State is a delusion. It is not founded on the history of real States, but entirely on reading about unreal or ideal States, like the Utopias of Mr. Wells. The real State, though a necessary human combination, always has been and always will be, far too large, loose, clumsy, indirect and even insecure, to be the “home” of the human young who are to be trained in the human tradition. If mankind had not been organized into families, it would never have had the organic power to be organized into commonwealths. Human culture is handed down in the customs of countless households; it is the only way in which human culture can remain human. The households are right to confess a common loyalty or federation under some king or republic. But the king cannot be the nurse in every nursery; or even the government become the governess in every schoolroom. Look at the real story of States, modern as well as ancient, and you will see a dissolving view of distant and uncontrollable things, making up most of the politics of the earth. Take the most populous center. China is now called a Republic. In consequence it is ruled by five contending armies and is much less settled than when it was an Empire. What has preserved China has been its domestic religion. South America, like all Latin lands, is full of domestic graces and gaieties; but it is governed by a series of revolutions. We ourselves may be governed by a Dictator; or by a General Strike; or by a banker living in New York. Government grows more elusive every day. But the traditions of humanity support humanity; and the central one is this tradition of Marriage. And the essential of it is that a free man and a free woman choose to found on earth the only voluntary state; the only state which creates and which loves its citizens. So long as these real responsible beings stand together, they can survive all the vast changes, deadlocks and disappointments which make up mere political history. But if they fail each other, it is as certain as death that “the State” will fail them.
*Originally published in Sidelights on New London and New Yorker and Other Essays (London: Sheed & Ward, 1932).
