It is the special psychology of leisure and luxury that falsifies life. Some experience of modern movements of the sort called “advanced” has led me to the conviction that they generally repose upon some experience peculiar to the rich. It is so with that fallacy of free love of which I have already spoken; the idea of sexuality as a string of episodes. That implies a long holiday in which to get tired of one woman, and a motor car in which to wander looking for others; it also implies money for maintenances. An omnibus conductor has hardly time to love his own wife, let alone other people’s. And the success with which nuptial estrangements are depicted in modern “problem plays” is due to the fact that there is only one thing that a drama cannot depict—that is a hard day’s work. I could give many other instances of this plutocratic assumption behind progressive fads. For instance, there is a plutocratic assumption behind the phrase “Why should woman be economically dependent upon man?” The answer is that among poor and practical people she isn’t; except in the sense in which he is dependent upon her. A hunter has to tear his clothes; there must be somebody to mend them. A fisher has to catch fish; there must be somebody to cook them. It is surely quite clear that this modern notion that woman is a mere “pretty clinging parasite,” “a plaything,” etc., arose through the somber contemplation of some rich banking family, in which the banker, at least, went to the city and pretended to do something, while the banker’s wife went to the Park and did not pretend to do anything at all. A poor man and his wife are a business partnership. If one partner in a firm of publishers interviews the authors while the other interviews the clerks, is one of them economically dependent? Was Hodder a pretty parasite clinging to Stoughton? Was Marshall a mere plaything for Snelgrove?
But of all the modern notions generated by mere wealth the worst is this: the notion that domesticity is dull and tame. Inside the home (they say) is dead decorum and routine; outside is adventure and variety. This is indeed a rich man’s opinion. The rich man knows that his own house moves on vast and soundless wheels of wealth, is run by regiments of servants, by a swift and silent ritual. On the other hand, every sort of vagabondage of romance is open to him in the streets outside. He has plenty of money and can afford to be a tramp. His wildest adventure will end in a restaurant, while the yokel’s tamest adventure may end in a police-court. If he smashes a window he can pay for it; if he smashes a man he can pension him. He can (like the millionaire in the story) buy an hotel to get a glass of gin. And because he, the luxurious man, dictates the tone of nearly all “advanced” and “progressive” thought, we have almost forgotten what a home really means to the overwhelming millions of mankind.
For the truth is, that to the moderately poor the home is the only place of liberty. Nay, it is the only place of anarchy. It is the only spot on the earth where a man can alter arrangements suddenly, make an experiment or indulge in a whim. Everywhere else he goes he must accept the strict rules of the shop, inn, club, or museum that he happens to enter. He can eat his meals on the floor in his own house if he likes. I often do it myself; it gives a curious, childish, poetic, picnic feeling. There would be considerable trouble if I tried to do it in an A.B.C. tea-shop. A man can wear a dressing gown and slippers in his house; while I am sure that this would not be permitted at the Savoy, though I never actually tested the point. If you go to a restaurant you must drink some of the wines on the wine list, all of them if you insist, but certainly some of them. But if you have a house and garden you can try to make hollyhock tea or convolvulus wine if you like. For a plain, hard-working man the home is not the one tame place in the world of adventure. It is the one wild place in the world of rules and set tasks. The home is the one place where he can put the carpet on the ceiling or the slates on the floor if he wants to. When a man spends every night staggering from bar to bar or from music-hall to music-hall, we say that he is living an irregular life. But he is not; he is living a highly regular life, under the dull, and often oppressive, laws of such places. Some times he is not allowed even to sit down in the bars; and frequently he is not allowed to sing in the music-halls. Hotels may be defined as places where you are forced to dress; and theaters may be defined as places where you are forbidden to smoke. A man can only picnic at home. — from What’s Wrong with the World