Mental Efficiency - Arnold Bennett (little red riding hood ebook free .txt) 📗
- Author: Arnold Bennett
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for the solution of a problem which a vast number of my readers will certainly solve at once.
If those who are worrying themselves about the change in our system of marriage would read "X," they would probably cease from worrying. For they would perceive that they had been putting the cart before the horse; that they had elevated to the dignity of fundamental principles certain average rules of conduct which had sprung solely from certain average instincts in certain average conditions, and that they were now frightened because, the conditions having changed, the rules of conduct had changed with them. One of the truths that "X" makes clear is that conduct conforms to conditions, and not conditions to conduct.
The payment of taxes is a duty which the citizen owes to the state. Marriage, with the begetting of children, is not a duty which the citizen owes to the state. Marriage, with its consequences, is a matter of personal inclination and convenience. It never has been anything else, and it never will be anything else. How could it be otherwise? If a man goes against inclination and convenience in a matter where inclination is "of the essence of the contract," he merely presents the state with a discontented citizen (if not two) in exchange for a contented one! The happiness of the state is the sum of the happiness of all its citizens; to decrease one's own happiness, then, is a singular way of doing one's duty to the state! Do you imagine that when people married early and much they did so from a sense of duty to the state--a sense of duty which our "modern luxury" has weakened? I imagine they married simply because it suited 'em. They married from sheer selfishness, as all decent people do marry. And do those who clatter about the duty of marriage kiss the girls of their hearts with an eye to the general welfare? I can fancy them saying, "My angel, I love you--from a sense of duty to the state. Let us rear innumerable progeny--from a sense of duty to the state." How charmed the girls would be!
If the marrying age changes, if the birth-rate shows a sympathetic tendency to follow the death-rate (as it must--see "X"), no one need be alarmed. Elementary principles of right and wrong are not trembling on their bases. The human conscience is not silenced. The nation is not going to the dogs. Conduct is adjusting itself to new conditions, and that is all. We may not be able to see exactly _how_ conditions are changing; that is a detail; our descendants will see exactly; meanwhile the change in our conduct affords us some clew. And although certain nervous persons do get alarmed, and do preach, and do "take measures," the rest of us may remain placid in the sure faith that "measures" will avail nothing whatever. If there are two things set high above legislation, "movements," crusades, and preaching, one is the marrying age and the other is the birth-rate. For there the supreme instinct comes along and stamps ruthlessly on all insincere reasonings and sham altruisms; stamps on everything, in fact, and blandly remarks: "I shall suit my own convenience, and no one but Nature herself (with a big, big N) shall talk to _me_. Don't pester me with Right and Wrong. I _am_ Right and Wrong...." Having thus attempted to clear the ground a little of fudge, I propose next to offer a few simple remarks on marriage.
THE ADVENTURE OF IT
Having endeavoured to show that men do not, and should not, marry from a sense of duty to the state or to mankind, but simply and solely from an egoistic inclination to marry, I now proceed to the individual case of the man who is "in a position to marry" and whose affections are not employed. Of course, if he has fallen in love, unless he happens to be a person of extremely powerful will, he will not weigh the pros and cons of marriage; he will merely marry, and forty thousand cons will not prevent him. And he will be absolutely right and justified, just as the straw as it rushes down the current is absolutely right and justified. But the privilege of falling in love is not given to everybody, and the inestimable privilege of falling deeply in love is given to few. However, the man whom circumstances permit to marry but who is not in love, or is only slightly amorous, will still think of marriage. How will he think of it?
I will tell you. In the first place, if he has reached the age of thirty unscathed by Aphrodite, he will reflect that that peculiar feeling of romantic expectation with which he gets up every morning would cease to exist after marriage--and it is a highly agreeable feeling! In its stead, in moments of depression, he would have the feeling of having done something irremediable, of having definitely closed an avenue for the outlet of his individuality. (Kindly remember that I am not describing what this human man ought to think. I am describing what he does think.) In the second place, he will reflect that, after marriage, he could no longer expect the charming welcomes which bachelors so often receive from women; he would be "done with" as a possibility, and he does not relish the prospect of being done with as a possibility. Such considerations, all connected more or less with the loss of "freedom" (oh, mysterious and thrilling word!), will affect his theoretical attitude. And be it known that even the freedom to be lonely and melancholy is still freedom.
Other ideas will suggest themselves. One morning while brushing his hair he will see a gray hair, and, however young he may be, the anticipation of old age will come to him. A solitary old age! A senility dependent for its social and domestic requirements on condescending nephews and nieces, or even more distant relations! Awful! Unthinkable! And his first movement, especially if he has read that terrible novel, "_Fort comme la Mort_," of De Maupassant, is to rush out into the street and propose to the first girl he encounters, in order to avoid this dreadful nightmare of a solitary old age. But before he has got as far as the doorstep he reflects further. Suppose he marries, and after twenty years his wife dies and leaves him a widower! He will still have a solitary old age, and a vastly more tragical one than if he had remained single. Marriage is not, therefore, a sure remedy for a solitary old age; it may intensify the evil. Children? But suppose he doesn't have any children! Suppose, there being children, they die--what anguish! Suppose merely that they are seriously ill and recover--what an ageing experience! Suppose they prove a disappointment--what endless regret! Suppose they "turn out badly" (children do)--what shame! Suppose he finally becomes dependent upon the grudging kindness of an ungrateful child--what a supreme humiliation! All these things are occurring constantly everywhere. Suppose his wife, having loved him, ceased to love him, or suppose he ceased to love his wife! _Ces choses ne se commandent pas_--these things do not command themselves. Personally, I should estimate that in not one per cent. even of romantic marriages are the husband and wife capable of _passion_ for each other after three years. So brief is the violence of love! In perhaps thirty-three per cent. passion settles down into a tranquil affection--which is ideal. In fifty per cent. it sinks into sheer indifference, and one becomes used to one's wife or one's husband as to one's other habits. And in the remaining sixteen per cent. it develops into dislike or detestation. Do you think my percentages are wrong, you who have been married a long time and know what the world is? Well, you may modify them a little--you won't want to modify them much.
The risk of finding one's self ultimately among the sixteen per cent. can be avoided by the simple expedient of not marrying. And by the same expedient the other risks can be avoided, together with yet others that I have not mentioned. It is entirely obvious, then (in fact, I beg pardon for mentioning it), that the attitude towards marriage of the heart-free bachelor must be at best a highly cautious attitude. He knows he is already in the frying-pan (none knows better), but, considering the propinquity of the fire, he doubts whether he had not better stay where he is. His life will be calmer, more like that of a hibernating snake; his sensibilities will be dulled; but the chances of poignant suffering will be very materially reduced.
So that the bachelor in a position to marry but not in love will assuredly decide in theory against marriage--that is to say, if he is timid, if he prefers frying-pans, if he is lacking in initiative, if he has the soul of a rat, if he wants to live as little as possible, if he hates his kind, if his egoism is of the miserable sort that dares not mingle with another's. But if he has been more happily gifted he will decide that the magnificent adventure is worth plunging into; the ineradicable and fine gambling instinct in him will urge him to take, at the first chance, a ticket in the only lottery permitted by the British Government. Because, after all, the mutual sense of ownership felt by the normal husband and the normal wife is something unique, something the like of which cannot be obtained without marriage. I saw a man and a woman at a sale the other day; I was too far off to hear them, but I could perceive they were having a most lively argument--perhaps it was only about initials on pillowcases; they were _absorbed_ in themselves; the world did not exist for them. And I thought: "What miraculous exquisite Force is it that brings together that strange, sombre, laconic organism in a silk hat and a loose, black overcoat, and that strange, bright, vivacious, querulous, irrational organism in brilliant fur and feathers?" And when they moved away the most interesting phenomenon in the universe moved away. And I thought: "Just as no beer is bad, but some beer is better than other beer, so no marriage is bad." The chief reward of marriage is something which marriage is bound to give--companionship whose mysterious _interestingness_ nothing can stale. A man may hate his wife so that she can't thread a needle without annoying him, but when he dies, or she dies, he will say: "Well, _I was interested_." And one always is. Said a bachelor of forty-six to me the other night: "Anything is better than the void."
THE TWO WAYS OF IT
Sabine and other summary methods of marrying being now abandoned by all nice people, there remain two broad general ways. The first is the English way. We let nature take her course. We give heed to the heart's cry. When, amid the hazards and accidents of the world, two souls "find each other," we rejoice. Our instinctive wish is that they shall marry, if the matter can anyhow be arranged. We frankly recognise the claim of romance in life, and we are prepared to make sacrifices to it. We see a young couple at the altar; they are in love. Good! They are poor. So much the worse! But nevertheless we feel that love will pull them through. The revolting French system of bargain and barter is the one thing that we can neither comprehend nor pardon in the customs of our great neighbours. We endeavour to be polite about that system; we simply cannot. It shocks our finest, tenderest feelings. It is so obviously contrary to nature.
The second is the French
If those who are worrying themselves about the change in our system of marriage would read "X," they would probably cease from worrying. For they would perceive that they had been putting the cart before the horse; that they had elevated to the dignity of fundamental principles certain average rules of conduct which had sprung solely from certain average instincts in certain average conditions, and that they were now frightened because, the conditions having changed, the rules of conduct had changed with them. One of the truths that "X" makes clear is that conduct conforms to conditions, and not conditions to conduct.
The payment of taxes is a duty which the citizen owes to the state. Marriage, with the begetting of children, is not a duty which the citizen owes to the state. Marriage, with its consequences, is a matter of personal inclination and convenience. It never has been anything else, and it never will be anything else. How could it be otherwise? If a man goes against inclination and convenience in a matter where inclination is "of the essence of the contract," he merely presents the state with a discontented citizen (if not two) in exchange for a contented one! The happiness of the state is the sum of the happiness of all its citizens; to decrease one's own happiness, then, is a singular way of doing one's duty to the state! Do you imagine that when people married early and much they did so from a sense of duty to the state--a sense of duty which our "modern luxury" has weakened? I imagine they married simply because it suited 'em. They married from sheer selfishness, as all decent people do marry. And do those who clatter about the duty of marriage kiss the girls of their hearts with an eye to the general welfare? I can fancy them saying, "My angel, I love you--from a sense of duty to the state. Let us rear innumerable progeny--from a sense of duty to the state." How charmed the girls would be!
If the marrying age changes, if the birth-rate shows a sympathetic tendency to follow the death-rate (as it must--see "X"), no one need be alarmed. Elementary principles of right and wrong are not trembling on their bases. The human conscience is not silenced. The nation is not going to the dogs. Conduct is adjusting itself to new conditions, and that is all. We may not be able to see exactly _how_ conditions are changing; that is a detail; our descendants will see exactly; meanwhile the change in our conduct affords us some clew. And although certain nervous persons do get alarmed, and do preach, and do "take measures," the rest of us may remain placid in the sure faith that "measures" will avail nothing whatever. If there are two things set high above legislation, "movements," crusades, and preaching, one is the marrying age and the other is the birth-rate. For there the supreme instinct comes along and stamps ruthlessly on all insincere reasonings and sham altruisms; stamps on everything, in fact, and blandly remarks: "I shall suit my own convenience, and no one but Nature herself (with a big, big N) shall talk to _me_. Don't pester me with Right and Wrong. I _am_ Right and Wrong...." Having thus attempted to clear the ground a little of fudge, I propose next to offer a few simple remarks on marriage.
THE ADVENTURE OF IT
Having endeavoured to show that men do not, and should not, marry from a sense of duty to the state or to mankind, but simply and solely from an egoistic inclination to marry, I now proceed to the individual case of the man who is "in a position to marry" and whose affections are not employed. Of course, if he has fallen in love, unless he happens to be a person of extremely powerful will, he will not weigh the pros and cons of marriage; he will merely marry, and forty thousand cons will not prevent him. And he will be absolutely right and justified, just as the straw as it rushes down the current is absolutely right and justified. But the privilege of falling in love is not given to everybody, and the inestimable privilege of falling deeply in love is given to few. However, the man whom circumstances permit to marry but who is not in love, or is only slightly amorous, will still think of marriage. How will he think of it?
I will tell you. In the first place, if he has reached the age of thirty unscathed by Aphrodite, he will reflect that that peculiar feeling of romantic expectation with which he gets up every morning would cease to exist after marriage--and it is a highly agreeable feeling! In its stead, in moments of depression, he would have the feeling of having done something irremediable, of having definitely closed an avenue for the outlet of his individuality. (Kindly remember that I am not describing what this human man ought to think. I am describing what he does think.) In the second place, he will reflect that, after marriage, he could no longer expect the charming welcomes which bachelors so often receive from women; he would be "done with" as a possibility, and he does not relish the prospect of being done with as a possibility. Such considerations, all connected more or less with the loss of "freedom" (oh, mysterious and thrilling word!), will affect his theoretical attitude. And be it known that even the freedom to be lonely and melancholy is still freedom.
Other ideas will suggest themselves. One morning while brushing his hair he will see a gray hair, and, however young he may be, the anticipation of old age will come to him. A solitary old age! A senility dependent for its social and domestic requirements on condescending nephews and nieces, or even more distant relations! Awful! Unthinkable! And his first movement, especially if he has read that terrible novel, "_Fort comme la Mort_," of De Maupassant, is to rush out into the street and propose to the first girl he encounters, in order to avoid this dreadful nightmare of a solitary old age. But before he has got as far as the doorstep he reflects further. Suppose he marries, and after twenty years his wife dies and leaves him a widower! He will still have a solitary old age, and a vastly more tragical one than if he had remained single. Marriage is not, therefore, a sure remedy for a solitary old age; it may intensify the evil. Children? But suppose he doesn't have any children! Suppose, there being children, they die--what anguish! Suppose merely that they are seriously ill and recover--what an ageing experience! Suppose they prove a disappointment--what endless regret! Suppose they "turn out badly" (children do)--what shame! Suppose he finally becomes dependent upon the grudging kindness of an ungrateful child--what a supreme humiliation! All these things are occurring constantly everywhere. Suppose his wife, having loved him, ceased to love him, or suppose he ceased to love his wife! _Ces choses ne se commandent pas_--these things do not command themselves. Personally, I should estimate that in not one per cent. even of romantic marriages are the husband and wife capable of _passion_ for each other after three years. So brief is the violence of love! In perhaps thirty-three per cent. passion settles down into a tranquil affection--which is ideal. In fifty per cent. it sinks into sheer indifference, and one becomes used to one's wife or one's husband as to one's other habits. And in the remaining sixteen per cent. it develops into dislike or detestation. Do you think my percentages are wrong, you who have been married a long time and know what the world is? Well, you may modify them a little--you won't want to modify them much.
The risk of finding one's self ultimately among the sixteen per cent. can be avoided by the simple expedient of not marrying. And by the same expedient the other risks can be avoided, together with yet others that I have not mentioned. It is entirely obvious, then (in fact, I beg pardon for mentioning it), that the attitude towards marriage of the heart-free bachelor must be at best a highly cautious attitude. He knows he is already in the frying-pan (none knows better), but, considering the propinquity of the fire, he doubts whether he had not better stay where he is. His life will be calmer, more like that of a hibernating snake; his sensibilities will be dulled; but the chances of poignant suffering will be very materially reduced.
So that the bachelor in a position to marry but not in love will assuredly decide in theory against marriage--that is to say, if he is timid, if he prefers frying-pans, if he is lacking in initiative, if he has the soul of a rat, if he wants to live as little as possible, if he hates his kind, if his egoism is of the miserable sort that dares not mingle with another's. But if he has been more happily gifted he will decide that the magnificent adventure is worth plunging into; the ineradicable and fine gambling instinct in him will urge him to take, at the first chance, a ticket in the only lottery permitted by the British Government. Because, after all, the mutual sense of ownership felt by the normal husband and the normal wife is something unique, something the like of which cannot be obtained without marriage. I saw a man and a woman at a sale the other day; I was too far off to hear them, but I could perceive they were having a most lively argument--perhaps it was only about initials on pillowcases; they were _absorbed_ in themselves; the world did not exist for them. And I thought: "What miraculous exquisite Force is it that brings together that strange, sombre, laconic organism in a silk hat and a loose, black overcoat, and that strange, bright, vivacious, querulous, irrational organism in brilliant fur and feathers?" And when they moved away the most interesting phenomenon in the universe moved away. And I thought: "Just as no beer is bad, but some beer is better than other beer, so no marriage is bad." The chief reward of marriage is something which marriage is bound to give--companionship whose mysterious _interestingness_ nothing can stale. A man may hate his wife so that she can't thread a needle without annoying him, but when he dies, or she dies, he will say: "Well, _I was interested_." And one always is. Said a bachelor of forty-six to me the other night: "Anything is better than the void."
THE TWO WAYS OF IT
Sabine and other summary methods of marrying being now abandoned by all nice people, there remain two broad general ways. The first is the English way. We let nature take her course. We give heed to the heart's cry. When, amid the hazards and accidents of the world, two souls "find each other," we rejoice. Our instinctive wish is that they shall marry, if the matter can anyhow be arranged. We frankly recognise the claim of romance in life, and we are prepared to make sacrifices to it. We see a young couple at the altar; they are in love. Good! They are poor. So much the worse! But nevertheless we feel that love will pull them through. The revolting French system of bargain and barter is the one thing that we can neither comprehend nor pardon in the customs of our great neighbours. We endeavour to be polite about that system; we simply cannot. It shocks our finest, tenderest feelings. It is so obviously contrary to nature.
The second is the French
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