# The Superstition of Divorce/Chapter 2

To the two or three articles appearing here on this subject I have given the title of the Superstition of Divorce; and the title is not taken at random. While free love seems to me a heresy, divorce does really seem to me a superstition. It is not only more of a superstition than free love, but much more of a superstition than strict sacramental marriage; and this point can hardly be made too plain. It is the partisans of divorce, not the defenders of marriage, who attach a stiff and senseless sanctity to a mere ceremony, apart from the meaning of the ceremony. It is our opponents, and not we, who hope to be saved by the letter of ritual, instead of the spirit of reality. It is they who hold that vow or violation, loyalty or disloyalty, can all be disposed of by a mysterious and magic rite, performed first in a law-court and then in a church or a registry office. There is little difference between the two parts of the ritual; except that the law court is much more ritualistic. But the plainest parallels will show anybody that all this is sheer barbarous credulity. It may or may not be superstition for a man to believe he must kiss the Bible to show he is telling the truth. It is certainly the most groveling superstition for him to believe that, if he kisses the Bible, anything he says will come true. It would surely be the blackest and most benighted Bible-worship to suggest that the mere kiss on the mere book alters the moral quality of perjury. Yet this is precisely what is implied in saying that formal re-marriage alters the moral quality of conjugal infidelity. It may have been a mark of the Dark Ages that Harold should swear on a relic, though he were afterwards forsworn. But surely those ages would have been at their darkest, if he had been content to be sworn on a relic and forsworn on another relic. Yet this is the new altar these reformers would erect for us, out of the mouldy and meaningless relics of their dead law and their dying religion.
Now we, at any rate, are talking about an idea, a thing of the intellect and the soul; which we feel to be unalterable by legal antics. We are talking about the idea of loyalty; perhaps a fantastic, perhaps only an unfashionable idea, but one we can explain and defend as an idea. Now I have already pointed out that most sane men do admit our ideal in such a case as patriotism or public spirit; the necessity of saving the state to which we belong. The patriot may revile but must not renounce his country; he must curse it to cure it, but not to wither it up. The old pagan citizens felt thus about the city; and modern nationalists feel thus about the nation. But even mere modern internationalists feel it about something; if it is only the nation of mankind. Even the humanitarian does not become a misanthrope and live in a monkey-house. Even a disappointed Collectivist or Communist does not retire into the exclusive society of beavers, because beavers are all communists of the most class-conscious solidarity. He admits the necessity of clinging to his fellow creatures, and begging them to abandon the use of the possessive pronoun; heart-breaking as his efforts must seem to him after a time. Even a Pacifist does not prefer rats to men, on the ground that the rat community is so pure from the taint of Jingoism as always to leave the sinking ship. In short, everybody recognises that there is some ship, large and small, which he ought not to leave, even when he thinks it is sinking.
We may take it then that there are institutions to which we are attached finally; just as there are others to which we are attached temporarily. We go from shop to shop trying to get what we want; but we do not go from nation to nation doing this; unless we belong to a certain group now heading very straight for Pogroms. In the first case it is the threat that we shall withdraw our custom; in the second it is the threat that we shall never withdraw ourselves; that we shall be part of the institution to the last. The time when the shop loses its customers is the time when the city needs its citizens; but it needs them as critics who will always remain to criticise. I need not now emphasise the deadly need of this double energy of internal reform and external defense; the whole towering tragedy which has eclipsed our earth in our time is but one terrific illustration of it. The hammer-strokes are coming thick and fast now; and filling the world with infernal thunders; and there is still the iron sound of something unbreakable deeper and louder than all the things that break. We may curse the kings, we may distrust the captains, we may murmur at the very existence of the armies; but we know that in the darkest days that may come to us, no man will desert the flag.
Now when we pass from loyalty to the nation to loyalty to the family, there can be no doubt about the first and plainest difference. The difference is that the family is a thing far more free. The vow is a voluntary loyalty; and the marriage vow is marked among ordinary oaths of allegiance by the fact that the allegiance is also a choice. The man is not only a citizen of the city, but also the founder and builder of the city. He is not only a soldier serving the colours, but he has himself artistically selected and combined the colours, like the colours of an individual dress. If it be admissible to ask him to be true to the commonwealth that has made him, it is at least not more illiberal to ask him to be true to the commonwealth he has himself made. If civic fidelity be, as it is, a necessity, it is also in a special sense a constraint. The old joke against patriotism, the Gilbertian irony, congratulated the Englishman on his fine and fastidious taste in being born in England. It made a plausible point in saying "For he might have been a Russian"; though indeed we have liked to see some persons who seemed to think they could be Russians when the fancy took them. If commonsense considers even such involuntary loyalty natural, we can hardly wonder if it thinks voluntary loyalty still more natural. And the small state founded on the sexes is at once the most voluntary and the most natural of all self-governing states. It is not true of Mr. Brown that he might have been a Russian; but it may be true of Mrs. Brown that she might have been a Robinson.
Now it is not at all hard to see why this small community, so specially free touching its cause, should yet be specially bound touching its effects. It is not hard to see why the vow made most freely is the vow kept most firmly. There are attached to it, by the nature of things, consequences so tremendous that no contract can offer any comparison. There is no contract, unless it be what said to be signed in blood, that can call spirits from the vastly deep, or bring cherubs (or goblins) to inhabit a small modern villa. There is no stroke of the pen which creates real bodies and souls, or makes the characters in a novel come to life. The institution that puzzles intellectuals so much can be explained by the mere material fact (perceptible even to intellectuals) that children are, generally speaking, younger than their parents. "Till death do us part" is not an irrational formula, for those will almost certainly die before they see more than half of the amazing (or alarming) thing they have done.
Such is, in a curt and crude outline, this obvious thing for those to whom it is not obvious. Now I know there are thinking men among those who would tamper with it; and I shall expect some of these to reply to my questions. But for the moment I only ask this question: whether the parliamentary and journalistic divorce movement shows even a shadowy trace of these fundamental truths, regarded as tests. Does it even discuss the nature of a vow, the limits and objects of loyalty, the survival of the family as a small and free state? The writers are content to say that Mr. Brown is uncomfortable with Mrs. Brown, and the last emancipation, for separated couples, seems only to mean that he is still uncomfortable without Mrs. Brown. These are not days in which being uncomfortable is felt as the final test of public action. For the rest, the reformers show statistically that families are in fact so scattered in our industrial anarchy, that they may as well abandon hope of finding their way home again. I am acquainted with that argument for making bad worse and I see it everywhere leading to slavery. Because London Bridge is broken down, we must assume that bridges are not meant to bridge. Because London commercialism and capitalism have copied hell, we are to continue to copy them. Anyhow, some will retain the conviction that the ancient bridge built between the two towers of sex is the worthiest of the great works of the earth.
It is exceedingly characteristic of the dreary decades before the War that the forms of freedom in which they seemed to specialise were suicide and divorce. I am not at the moment pronouncing on the moral problem of either; I am merely noting, as signs of those times, those two true or false counsels of despair; the end of life and the end of love. Other forms of freedom were being increasingly curtailed. Freedom indeed was the one thing that progressives and conservatives alike contemned. Socialists were largely concerned to prevent strikes, by State arbitration; that is, by adding another rich man to give the casting vote between rich and poor. Even in claiming what they called the right to work they tacitly surrendered the right to leave off working. Tories were preaching conscription, not so much to defend the independence of England as to destroy the independence of Englishmen. Liberals, of course, were chiefly interested in eliminating liberty, especially touching beer and betting. It was wicked to fight, and unsafe even to argue; for citing any certain and contemporary fact might land one in a libel action. As all these doors were successfully shut in our faces along the chilly and cheerless corridor of progress (with its glazed tiles) the doors of death and divorce alone stood open, or rather opened wider and wider. I do not expect the exponents of divorce to admit any similarity in the two things; yet the passing parallel is not irrelevant. It may enable them to realise the limits within which our moral instincts can, even for the sake of argument, treat this desperate remedy as a normal object of desire. Divorce is for us at best a failure, of which we are more concerned to find and cure the cause than to complete the effects; and we regard a system that produces many divorces as we do a system that drives men to drown and shoot themselves. For instance, it is perhaps the commonest complaint against the existing law that the poor cannot afford to avail themselves of it. It is an argument to which normally I should listen with special sympathy. But while I should condemn the law being a luxury, my first thought will naturally be that divorce and death are only luxuries in a rather rare sense. I should not primarily condole with the poor man on the high price of prussic acid; or on the fact that all precipices of suitable suicidal height were the private property of the landlords. There are other high prices and high precipices I should attack first. I should admit in the abstract that what is sauce for the goose is sauce for the gander; that what is good for the rich is good for the poor; but my first and strongest impression would be that prussic acid sauce is not good for anybody. I fear I should, on the impulse of the moment, pull a poor clerk or artisan back by the coat-tails, if he were jumping over Shakespeare's Cliff, even if Dover sands were strewn with the remains of the dukes and bankers who had already taken the plunge.
But in one respect, I will heartily concede, the cult of divorce has differed from the mere cult of death. The cult of death is dead. Those I knew in my youth as young pessimists are now aged optimists. And, what is more to the point at present, even when it was living it was limited; it was a thing of one clique in one class. We know the rule in the old comedy, that when the heroine went mad in white satin, the confidante went mad in white muslin. But when, in some tragedy of the artistic temperament, the painter committed suicide in velvet, it was never implied that the plumber must commit suicide in corduroy. It was never held that Hedda Walter's housemaid must die in torments on the carpet (trying as her term of service may have been); or that Mrs. Tanqueray's butler must play the Roman fool and die on his own carving knife. That particular form of playing the fool, Roman or otherwise, was an oligarchic privilege in the decadent epoch; and even as such has largely passed with that epoch. Pessimism, which was never popular, is no longer even fashionable. A far different fate has awaited the other fashion; the other somewhat dismal form of freedom. If divorce is a disease, it is no longer to be a fashionable disease like appendicitis; it is to be made an epidemic like small-pox. As we have already seen papers and public men to-day make a vast parade of the necessity of setting the poor man free to get a divorce. Now why are they so mortally anxious that he should be free to get a divorce, and not in the least anxious that he should be free to get anything else? Why are the same people happy, nay almost hilarious, when he gets a divorce, who are horrified when he gets a drink? What becomes of his money, what becomes of his children, where he works, when he ceases to work, are less and less under his personal control. Labour Exchanges, Insurance Cards, Welfare Work, and a hundred forms of police inspection and supervision have combined for good or evil to fix him more and more strictly to a certain place in society. He is less and less allowed to go to look for a new job; why is he allowed to go to look for a new wife? He is more and more compelled to recognise a Moslem code about liquor; why is it made so easy for him to escape from his old Christian code about sex? What is the meaning of this mysterious immunity, this special permit for adultery; and why is running away with his neighbour's wife to be the only exhilaration still left open to him? Why must he love as he pleases; when he may not even live as he pleases?
The answer is, I regret to say, that this social campaign, in most though by no means all of its most prominent campaigners, relies in this matter on a very smug and pestilent piece of chalk. There are some advocates of democratic divorce who are really advocates of general democratic freedom; but they are the exceptions; I might say, with all respect, that they are the dupes. The omnipresence of the thing in the press and in political society is due to a motive precisely opposite to the motive professed. The modern rulers, who are simply the rich men, are really quite consistent in their attitude to the poor man. It is the same spirit which takes away his children under the pretence of order, which takes away his wife under the pretence of liberty. That which wishes, in the words of the comic song, to break up the happy home, is primarily anxious not to break up the much more unhappy factory. Capitalism, of course, is at war with the family, for the same reason which has led to its being at war with the Trade Union. This indeed is the only sense in which it is true that capitalism is connected with individualism. Capitalism believes in collectivism for itself and individualism for its enemies. It desires its victims to be individuals, or (in other words) to be atoms. For the word atom, in its clearest meaning (which is none too clear) might be translated as "individual." If there be any bond, if there be any brotherhood, if there be any class loyalty or domestic discipline, by which the poor can help the poor, these emancipators will certainly strive to loosen that bond or lift that discipline in the most liberal fashion. If there be such a brotherhood, these individualists will redistribute it in the form of individuals; or in other words smash it to atoms.
The masters of modern plutocracy know what they are about. They are making no mistake; they can be cleared of the slander of inconsistency. A very profound and precise instinct has let them to single out the human household as the chief obstacle to their inhuman progress. Without the family we are helpless before the State, which in our modern case is the Servile State. To use a military metaphor, the family is the only formation in which the charge of the rich can be repulsed. It is a force that forms twos as soldiers form fours; and, in every peasant country, has stood in the square house or the square plot of land as infantry have stood in squares against cavalry. How this force operates this, and why, I will try to explain in the last of these articles. But it is when it is most nearly ridden down by the horsemen of pride and privilege, as in Poland or Ireland, when the battle grows most desperate and the hope most dark, that men begin to understand why that wild oath in its beginnings was flung beyond the bonds of the world; and what would seem as passing as a vision is made permanent as a vow.