The Superstition of Divorce. G. K. ChestertonЧитать онлайн книгу.
means a whole view of life, held in the light of life, and defended, rightly or wrongly, by constant appeals to every aspect of life. The religion that holds it most strongly will hold it when nobody else holds it; that is quite true, and that some of us may be so perverse as to think a point in favour of the religion. But anybody who holds it at all will hold it as a philosophy, not hung on one text but on a hundred truths. Fraternity may be a sentimental metaphor; I may be suffering a delusion when I hail a Montenegrin peasant as my long lost brother. As a fact, I have my own suspicions about which of us it is that has got lost. But my delusion is not a deduction from one text, or from twenty; it is the expression of a relation that to me at least seems a reality. And what I should say about the idea of a brother, I should say about the idea of a wife.
It is supposed to be very unbusinesslike to begin at the beginning. It is called "abstract and academic principles with which we English, etc., etc." It is still in some strange way considered unpractical to open up inquiries about anything by asking what it is. I happen to have, however, a fairly complete contempt for that sort of practicality; for I know that it is not even practical. My ideal business man would not be one who planked down fifty pounds and said "Here is hard cash; I am a plain man; it is quite indifferent to me whether I am paying a debt, or giving alms to a beggar, or buying a wild bull or a bathing machine." Despite the infectious heartiness of his tone, I should still, in considering the hard cash, say (like a cabman) "What's this?" I should continue to insist, priggishly, that it was a highly practical point what the money was; what it was supposed to stand for, to aim at or to declare; what was the nature of the transaction; or, in short, what the devil the man supposed he was doing. I shall therefore begin by asking, in an equally mystical manner, what in the name of God and the angels a man getting married supposes he is doing. I shall begin by asking what marriage is; and the mere question will probably reveal that the act itself, good or bad, wise or foolish, is of a certain kind; that it is not an inquiry or an experiment or an accident; it may probably dawn on us that it is a promise. It can be more fully defined by saying it is a vow.
Many will immediately answer that it is a rash vow. I am content for the moment to reply that all vows are rash vows. I am not now defending but defining vows; I am pointing out that this is a discussion about vows; first, of whether there ought to be vows; and second, of what vows ought to be. Ought a man to break a promise? Ought a man to make a promise? These are philosophic questions; but the philosophic peculiarity of divorce and re-marriage, as compared with free love and no marriage, is that a man breaks and makes a promise at the same moment. It is a highly German philosophy; and recalls the way in which the enemy wishes to celebrate his successful destruction of all treaties by signing some more. If I were breaking a promise, I would do it without promises. But I am very far from minimising the momentous and disputable nature of the vow itself. I shall try to show, in a further article, that this rash and romantic operation is the only furnace from which can come the plain hardware of humanity, the cast-iron resistance of citizenship or the cold steel of common sense; but I am not denying that the furnace is a fire. The vow is a violent and unique thing; though there have been many besides the marriage vow; vows of chivalry, vows of poverty, vows of celibacy, pagan as well as Christian. But modern fashion has rather fallen out of the habit; and men miss the type for the lack of the parallels. The shortest way of putting the problem is to ask whether being free includes being free to bind oneself. For the vow is a tryst with oneself.
I may be misunderstood if I say, for brevity, that marriage is an affair of honour. The skeptic will be delighted to assent, by saying it is a fight. And so it is, if only with oneself; but the point here is that it necessarily has the touch of the heroic, in which virtue can be translated by virtues. Now about fighting, in its nature, there is an implied infinity or at least a potential infinity. I mean that loyalty in war is loyalty in defeat or even disgrace; it is due to the flag precisely at the moment when the flag nearly falls. We do already apply this to the flag of the nation; and the question is whether it is wise or unwise to apply it to the flag of the family. Of course, it is tenable that we should apply it to neither; that misgovernment in the nation or misery in the citizen would make the desertion of the flag an act of reason and not treason. I will only say here that, if this were really the limit of national loyalty, some of us would have deserted our nation long ago.
The Superstition of Divorce (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