The Wife of Sir Isaac Harman

by H. G. Wells

He found himself thinking of George Meredith’s idea of Ten Year Marriages....

His mind recoiled to Sir Isaac’s pillowed-up possession. What flimsy stuff all this talk of altered marriage was! These things did not even touch the essentials of the matter. He thought of Sir Isaac’s thin lips and wary knowing eyes. What possible divorce law could the wit of man devise that would release a desired woman from that—grip? Marriage was covetousness made law. As well ask such a man to sell all his goods and give to the poor as expect the Sir Isaacs of this world to relax the matrimonial subjugation of the wife. Our social order is built on jealousy, sustained by jealousy, and those brave schemes we evolve in our studies for the release of women from ownership,—and for that matter for the release of men too,—they will not stand the dusty heat of the market-place for a moment, they wilt under the first fierce breath of reality. Marriage and property are the twin children of man’s individualistic nature; only on these terms can he be drawn into societies....

Mr. Brumley found his little scheme for novelties in marriage and divorce lying dead and for the most part still-born in his mind; himself in despair. To set to work to alter marriage in any essential point was, he realized, as if an ant should start to climb a thousand feet of cliff. This great institution rose upon his imagination like some insurmountable sierra, blue and sombre, between himself and the life of Lady Harman and all that he desired. There might be a certain amount of tinkering with matrimonial law in the next few years, of petty tinkering that would abolish a few pretences and give ease to a few amiable people, but if he were to come back to life a thousand years hence he felt he would still find the ancient gigantic barrier, crossed perhaps by a dangerous road, pierced perhaps by a narrow tunnel or so, but in all its great essentials the same, between himself and Lady Harman. It wasn’t that it was rational, it wasn’t that it was justifiable, but it was one with the blood in one’s veins and the rain-cloud in the sky, a necessity in the nature of present things. Before mankind emerged from the valley of these restraints—if ever they did emerge—thousands of generations must follow one another, there must be tens of thousands of years of struggle and thought and trial, in the teeth of prevalent habit and opinion—and primordial instincts. A new humanity....

His heart sank to hopelessness.

Meanwhile? Meanwhile we had to live our lives.

He began to see a certain justification for the hidden cults that run beneath the fair appearances of life, those social secrecies by which people—how could one put it?—people who do not agree with established institutions, people, at any rate not merely egoistic and jealous as the crowd is egoistic and jealous, hide and help one another to mitigate the inflexible austerities of the great unreason.

Yes, Mr. Brumley had got to a phrase of that quality for the undiscriminating imperatives of the fundamental social institution. You see how a particular situation may undermine the assumptions of a mind originally devoted to uncritical acceptances. He still insisted it was a necessary great unreason, absolutely necessary—for the mass of people, a part of them, a natural expression of them, but he could imagine the possibility—of ‘understandings.’ ... Mr. Brumley was very vague about those understandings, those mysteries of the exalted that were to filch happiness from the destroying grasp of the crude and jealous. He had to be vague. For secret and noble are ideas like oil and water; you may fling them together with all the force of your will but in a little while they will separate again.

For a time this dream of an impossible secrecy was uppermost in Mr. Brumley’s meditations. It came into his head with the effect of a discovery that always among the unclimbable barriers of this supreme institution there had been,—caves. He had been reading Anatole France recently and the lady of Le Lys Rouge came into his thoughts. There was something in common between Lady Harman and the Countess Martin, they were tall and dark and dignified, and Lady Harman was one of those rare women who could have carried the magnificent name of Thérèse. And there in the setting of Paris and Florence was a whole microcosm of love, real but illicit, carried out as it were secretly and tactfully, beneath the great shadow of the cliff. But he found it difficult to imagine Lady Harman in that. Or Sir Isaac playing Count Martin’s part....

How different were those Frenchwomen, with their afternoons vacant except for love, their detachment, their lovers, those secret, convenient, romantically furnished flats, that compact explicit business of l’amour! He had indeed some moments of regret that Lady Harman wouldn’t go into that picture. She was different—if only in her simplicity. There was something about these others that put them whole worlds apart from her, who was held so tethered from all furtive adventure by her filmy tentacles of responsibility, her ties and strands of relationship, her essential delicacy. That momentary vision of Ellen as the Countess Martin broke up into absurdities directly he looked at it fully and steadfastly. From thinking of the two women as similar types he passed into thinking of them as opposites; Thérèse, hard, clear, sensuous, secretive, trained by a brilliant tradition in the technique of connubial betrayal, was the very antithesis of Ellen’s vague but invincible veracity and openness. Not for nothing had Anatole France made his heroine the daughter of a grasping financial adventurer....

Of course the cave is a part of the mountain....