It may be said that this institution of the home is the one anarchist11 institution. That is to say, it is older than law, and stands outside the State. By its nature it is refreshed or corrupted12 by indefinable forces of custom or kinship. This is not to be understood as meaning that the State has no authority over families; that State authority is invoked13 and ought to be invoked in many abnormal cases. But in most normal cases of family joys and sorrows, the State has no mode of entry. It is not so much that the law should not interfere14, as that the law cannot. Just as there are fields too far off for law, so there are fields too near; as a man may see the North Pole before he sees his own backbone15. Small and near matters escape control at least as much as vast and remote ones; and the real pains and pleasures of the family form a strong instance of this. If a baby cries for the moon, the policeman cannot procure16 the moon—but neither can he stop the baby. Creatures so close to each other as husband and wife, or a mother and children, have powers of making each other happy or miserable17 with which no public coercion18 can deal. If a marriage could be dissolved every morning it would not give back his night’s rest to a man kept awake by a curtain lecture; and what is the good of giving a man a lot of power where he only wants a little peace? The child must depend on the most imperfect mother; the mother may be devoted19 to the most unworthy children; in such relations legal revenges are vain. Even in the abnormal cases where the law may operate, this difficulty is constantly found; as many a bewildered magistrate20 knows. He has to save children from starvation by taking away their breadwinner. And he often has to break a wife’s heart because her husband has already broken her head. The State has no tool delicate enough to deracinate the rooted habits and tangled21 affections of the family; the two sexes, whether happy or unhappy, are glued together too tightly for us to get the blade of a legal penknife in between them. The man and the woman are one flesh—yes, even when they are not one spirit. Man is a quadruped. Upon this ancient and anarchic intimacy22, types of government have little or no effect; it is happy or unhappy, by its own sexual wholesomeness23 and genial24 habit, under the republic of Switzerland or the despotism of Siam. Even a republic in Siam would not have done much towards freeing the Siamese Twins.
The problem is not in marriage, but in sex; and would be felt under the freest concubinage. Nevertheless, the overwhelming mass of mankind has not believed in freedom in this matter, but rather in a more or less lasting25 tie. Tribes and civilizations differ about the occasions on which we may loosen the bond, but they all agree that there is a bond to be loosened, not a mere26 universal detachment. For the purposes of this book I am not concerned to discuss that mystical view of marriage in which I myself believe: the great European tradition which has made marriage a sacrament. It is enough to say here that heathen and Christian27 alike have regarded marriage as a tie; a thing not normally to be sundered28. Briefly29, this human belief in a sexual bond rests on a principle of which the modern mind has made a very inadequate30 study. It is, perhaps, most nearly paralleled by the principle of the second wind in walking.
The principle is this: that in everything worth having, even in every pleasure, there is a point of pain or tedium31 that must be survived, so that the pleasure may revive and endure. The joy of battle comes after the first fear of death; the joy of reading Virgil comes after the bore of learning him; the glow of the sea-bather comes after the icy shock of the sea bath; and the success of the marriage comes after the failure of the honeymoon32. All human vows33, laws, and contracts are so many ways of surviving with success this breaking point, this instant of potential surrender.
In everything on this earth that is worth doing, there is a stage when no one would do it, except for necessity or honor. It is then that the Institution upholds a man and helps him on to the firmer ground ahead. Whether this solid fact of human nature is sufficient to justify34 the sublime35 dedication36 of Christian marriage is quite an other matter, it is amply sufficient to justify the general human feeling of marriage as a fixed37 thing, dissolution of which is a fault or, at least, an ignominy. The essential element is not so much duration as security. Two people must be tied together in order to do themselves justice; for twenty minutes at a dance, or for twenty years in a marriage In both cases the point is, that if a man is bored in the first five minutes he must go on and force himself to be happy. Coercion is a kind of encouragement; and anarchy38 (or what some call liberty) is essentially39 oppressive, because it is essentially discouraging. If we all floated in the air like bubbles, free to drift anywhere at any instant, the practical result would be that no one would have the courage to begin a conversation. It would be so embarrassing to start a sentence in a friendly whisper, and then have to shout the last half of it because the other party was floating away into the free and formless ether. The two must hold each other to do justice to each other. If Americans can be divorced for “incompatibility40 of temper” I cannot conceive why they are not all divorced. I have known many happy marriages, but never a compatible one. The whole aim of marriage is to fight through and survive the instant when incompatibility becomes unquestionable. For a man and a woman, as such, are incompatible41.
点击收听单词发音
1 speculations | |
n.投机买卖( speculation的名词复数 );思考;投机活动;推断 | |
参考例句: |
|
|
2 reconstruction | |
n.重建,再现,复原 | |
参考例句: |
|
|
3 contrive | |
vt.谋划,策划;设法做到;设计,想出 | |
参考例句: |
|
|
4 lighting | |
n.照明,光线的明暗,舞台灯光 | |
参考例句: |
|
|
5 tune | |
n.调子;和谐,协调;v.调音,调节,调整 | |
参考例句: |
|
|
6 genie | |
n.妖怪,神怪 | |
参考例句: |
|
|
7 seraph | |
n.六翼天使 | |
参考例句: |
|
|
8 perfectly | |
adv.完美地,无可非议地,彻底地 | |
参考例句: |
|
|
9 traitor | |
n.叛徒,卖国贼 | |
参考例句: |
|
|
10 colossal | |
adj.异常的,庞大的 | |
参考例句: |
|
|
11 anarchist | |
n.无政府主义者 | |
参考例句: |
|
|
12 corrupted | |
(使)败坏( corrupt的过去式和过去分词 ); (使)腐化; 引起(计算机文件等的)错误; 破坏 | |
参考例句: |
|
|
13 invoked | |
v.援引( invoke的过去式和过去分词 );行使(权利等);祈求救助;恳求 | |
参考例句: |
|
|
14 interfere | |
v.(in)干涉,干预;(with)妨碍,打扰 | |
参考例句: |
|
|
15 backbone | |
n.脊骨,脊柱,骨干;刚毅,骨气 | |
参考例句: |
|
|
16 procure | |
vt.获得,取得,促成;vi.拉皮条 | |
参考例句: |
|
|
17 miserable | |
adj.悲惨的,痛苦的;可怜的,糟糕的 | |
参考例句: |
|
|
18 coercion | |
n.强制,高压统治 | |
参考例句: |
|
|
19 devoted | |
adj.忠诚的,忠实的,热心的,献身于...的 | |
参考例句: |
|
|
20 magistrate | |
n.地方行政官,地方法官,治安官 | |
参考例句: |
|
|
21 tangled | |
adj. 纠缠的,紊乱的 动词tangle的过去式和过去分词 | |
参考例句: |
|
|
22 intimacy | |
n.熟悉,亲密,密切关系,亲昵的言行 | |
参考例句: |
|
|
23 wholesomeness | |
卫生性 | |
参考例句: |
|
|
24 genial | |
adj.亲切的,和蔼的,愉快的,脾气好的 | |
参考例句: |
|
|
25 lasting | |
adj.永久的,永恒的;vbl.持续,维持 | |
参考例句: |
|
|
26 mere | |
adj.纯粹的;仅仅,只不过 | |
参考例句: |
|
|
27 Christian | |
adj.基督教徒的;n.基督教徒 | |
参考例句: |
|
|
28 sundered | |
v.隔开,分开( sunder的过去式和过去分词 ) | |
参考例句: |
|
|
29 briefly | |
adv.简单地,简短地 | |
参考例句: |
|
|
30 inadequate | |
adj.(for,to)不充足的,不适当的 | |
参考例句: |
|
|
31 tedium | |
n.单调;烦闷 | |
参考例句: |
|
|
32 honeymoon | |
n.蜜月(假期);vi.度蜜月 | |
参考例句: |
|
|
33 vows | |
誓言( vow的名词复数 ); 郑重宣布,许愿 | |
参考例句: |
|
|
34 justify | |
vt.证明…正当(或有理),为…辩护 | |
参考例句: |
|
|
35 sublime | |
adj.崇高的,伟大的;极度的,不顾后果的 | |
参考例句: |
|
|
36 dedication | |
n.奉献,献身,致力,题献,献辞 | |
参考例句: |
|
|
37 fixed | |
adj.固定的,不变的,准备好的;(计算机)固定的 | |
参考例句: |
|
|
38 anarchy | |
n.无政府状态;社会秩序混乱,无秩序 | |
参考例句: |
|
|
39 essentially | |
adv.本质上,实质上,基本上 | |
参考例句: |
|
|
40 incompatibility | |
n.不兼容 | |
参考例句: |
|
|
41 incompatible | |
adj.不相容的,不协调的,不相配的 | |
参考例句: |
|
|
欢迎访问英文小说网 |