Getting Married/Male Economic Slavery and the Rights of Bachelors

It must not be forgotten that the refusal to accept the in- dignities, risks, hardships, softships, and divided duties of marriage is not confined to our voluntary old maids. There are men of the mould of Beethoven and Samuel Butler, whom one can hardly conceive as married men. There are the great eccle- siastics, who will not own two loyalties: one to the Church and one to the earth. There are men like Goethe, who marry late and reluctantly solely because they feel that they cannot in honest friendship refuse the status of marriage to any woman of whose attachment to them they have taken any compromizing advantage, either in fact or in appearance. No sensible man can, under existing circumstances, advise a woman to keep house with a man without insisting on his marrying her, unless he is independent of conventional soci- ciety (a state of things which can occur only very exception- ally); and a man of honor cannot advise a woman to do for his sake what he would not advise her to do for anyone else's. The result is that our Beethovens and Butlers—( whom, in their ordinary human aspect, there are a good many—become barren old bachelors, and rather savage ones at that.

Another difficulty which we always think of in connection with women, but which is by no means without its application to men, is the economic one. The number of men who cannot afford to marry is large enough to produce very serious social results; and the higher the work the man is doing, the more likely he is to find himself in this class until he has reached or passed middle age. The higher departments of science, law, philosophy, poetry, and the fine arts are notoriously starved in youth and early manhood: the mar- riageable age there, economically speaking, is nearer fifty than twenty. Even in business the leading spirits seldom reach a position of security until they are far beyond the age at which celibacy is tolerable. Account must also be taken of the younger sons of the propertied classes, brought up in households in which the rate of expenditure, though ten times that possible on a younger son's portion, yet rep- resents the only habit of life he has learnt. Taking all these cases as representing a bachelor class, and bearing in mind that though a man who marries at forty is not called a bachelor, yet he has for twenty years of his adult life been one, and therefore produced all the social problems that arise out of the existence of unmarried men, we must not shrink from asking whether all these gentlemen are celibates, even though we know that the question must be answered emphatically in the negative. Some of them marry women of property, thereby reproducing the economic dependence of women on men with the sexes reversed. But there are so few women of property available for this purpose in comparison to the number of bachelors who cannot afford to marry, that this resource does not solve the problem of the bachelor who cannot afford a wife. If there were no other resources available, bachelors would make love to the wives and daughter's of their friends. This being morally inadmissible, a demand arises for a cheap temporary substitute for marriage. A class of women must be found to protect the wives and daughters of the married by keeping company with the bachelor for hire for as long or as short time as the bachelor can afford, on the understanding that no claim is to be made on him after the hiring is ended. And such an institution, as we know, exists among us. It is commonly spoken of as an offence against our marriage morality but all the experts who write scientific treatises on marriage seem to be agreed that it is, on the contrary, a necessary part of that morality, and must stand and fall with it. I do not myself think that this view will bear examination. In my play, Mrs Warren’s Profession, I have shewn that the institution in question is an economic phenomenon produced by our underpayment and ill-treatment of women who try to earn an honest living. I am aware that for some reason scientific writers are perversely impatient of this view, and, to discredit it , quote police lists of the reasons given by the victims for adopting their trade, and insist on the fact that poverty is not often alleged. But this means only that the actual word is seldom used. If a prisonful of thieves were asked what induced them to take to thieving, and some replied Poverty, and others Hunger, and others Desire for Excitement, no one would deny that the three answers were really one answer—that poverty means hunger, an intolerable lack of variety and pleasure, and, in short, all sorts of privations. When a girl, similarly interrogated, says she wanted fine clothes, or more fun, or the like. she is really saying that she lacked what no woman with plenty of money need lack. Ihe fact that, according to the testimony of men who profess experience in such matters, you may search Europe in vain for a woman in this trade who has the table manners of a lady shews that prostitution is not a vocation but a slavery to which women are driven by the miseries of honest poverty. When every young woman has an honorable and comfortable livelihood open to her on reasonable terms, the streets will make no more recruits. When every young man can afford to marry, and marriage reform makes it easy in dissolve unions contracted by young and inexperienced people in the event of their turning out badly, or of one of the pair achieving a position neither comfortable nor suitable for the other, both prostitution and bachelordom will die a natural death. Until then, all talk of "purification" is idle It is for that reason that I lay little stress on prostitution here and refer readers who are curious about the psychopathy of bachelordom and spinsterhood to the monumental work of my friend Havelock Ellis