XXIX. The Debate on Marriage Continued

“The good of the whole,” says Rasselas, “Is the same with the good of all its parts. If marriage be best for mankind it must be evidently best for individuals, or a permanent and necessary duty must be the cause of evil, and some must be inevitably sacrificed to the convenience of others. In the estimate which you have made of the two states, it appears that the [infopopup:inconvenience] of a single life are, in a great [29] measure, necessary and certain, but those of the conjugal state accidental and avoidable.

“I cannot forbear to flatter myself that prudence and benevolence will make marriage happy. The general [infopopup:foolishness] of mankind is the cause of general complaint. What can be expeted but disappointment and repentance from a choice made in the immaturity of youth, in the ardour of desire, without judgment, without foresight, without enquiry after conformity of opinions, similarity of manners, [infopopup:morally] of judgment, or purity of sentiment.

“Such is the common process of marriage. A youth and maiden meeting by chance, or brought together by artifice, exchange glances, reciprocate civilities, [30] go home, and dream of one another.

Having little to divert attention, or diversify thought, they find themselves uneasy when they are apart, and therefore conclude that they shall be happy together. They marry, and discover what nothing but voluntary blindness had before concealed; they wear out life in altercations, and charge nature with cruelty.

“From those early marriages proceeds likewise the rivalry of parents and children: the son is eager to enjoy the world before the father is willing to forsake it, and there is hardly room at once for two generations. The daughter begins to bloom before the mother can be content to fade, and neither can forbear to will for the absence of the other.

“Surely [31] all these evils may be avoided by that deliberation and delay which prudence prescribes to irrevocable choice. In the variety and jollity of youthful pleasures life may be well enough supported without the help of a partner. Longer time will increase experience, and wider views will allow better opportunities of enquiry and selection: one advantage, at least, will be certain; the parents will be visibly older than their children.”

“What reason cannot collect,” said Nekayah, “And what experiment has not yet taught, can be known only from the report of others. I have been told that late marriages are not eminently happy.

This is a question too important to be neglected, and I have often proposed it to those, [32] those, whole accuracy of remark, and comprehensiveness of knowledge, made their suffrages worthy of regard. They have generally determined, that it is dangerous for a man and woman to suspend their fate upon each other, at a time when opinions are fixed, and habits are established; when friendships have been contrasted on both sides, when life has been planned into method, and the mind has long enjoyed the contemplation of its own prospects.

“It is scarcely possible that two traveling through the world under the conduct of chance, should have been both directed to the same path, and it will not often happen that either will quit the track which custom has made pleasing. When the [infopopup:lacking] levity of [33] of youth has settled into regularity, it is soon succeeded by pride ashamed to yield, or obstinacy delighting to contend.

And even though mutual esteem produces mutual desire to please, time itself, as it molifies unchangeably the external mien, determines likewise the direction of the passions, and gives an inflexible rigidity to the manners. Long customs are not easily broken: he that attempts to change the course of his own life, very often labors in vain; and how shall we do that for others which we are seldom able to do for ourselves?”

“But surely” interposed the prince, you suppose the chief motive of choice forgotten or neglected. Whenever I shall seek a wife, it shall be my first [34] question, whether she be willing to be led by reason?”

“Thus it is,” said Nekayah, “That philosophers are deceived. There are a thousand familiar disputes which reason never can decide; questions that elude investigation, and make logic ridiculous; cases where something must be done, and where little can be said. Consider the state of mankind, and enquire how few can be supposed to act upon any occasions, whether small or great, with all the reasons of action present to their minds. Wretched would be the pair above all names of wretchedness, who should be doomed to adjust by reason every morning all the minute detail of a domestic day,

“Those [35] who marry at an advanced age, will probably escape the encroachments of their children; but, in [infopopup:reduction] of this advantage, they will be likely to leave them, ignorant and helpless, to a guardian’s mercy: or, if that should not happen, they must at least go out of the world before they see those whom they love best either wife or great.

“From their children, if they have less to fear, they have less also to hope, and they lose, without equivalent, the joys of early love, and the convenience of uniting with manners pliant, and minds susceptible of new impressions which might wear away their dissimilitudes by long cohabitation, as soft bodies, by continual attrition, conform their surfaces to each other.

“I [36] believe it will be found that those who marry late are best pleased with their children, and those who marry early with their partners.”

“The union of these two affections,” said Rasselas, “Would produce all that could be wished. Perhaps there is a time when marriage might unite them, a time neither too early for the father, nor too late for the husband.”

“Every hour,” answered the princess, “Confirms my prejudice in favor of the position so often uttered by the mouth of Imlac, ‘That nature sets her gifts on the right hand and on the left.’ Those conditions, which flatter hope and attract desire, are so constituted, that, as we approach one, we recede from another.

There [37] are goods so opposed that we cannot seize both, but, by too much prudence, may pass between them at too great a distance to reach either. This is often the fate of long consideration; he does nothing who endeavors to do more than is allowed to humanity. Flatter not yourself with [infopopup:opposition] of pleasure. Of the blessings let before you make your choice, and be content. No man can taste the fruits of autumn while he is delighting his scent with the flowers of the spring: no man can, at the same time, fill his cup from the source and from the mouth of the Nile.”

         

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A Digital Anthology of Writing in English, 1660-1783