The Complete Elizabeth Gilbert: Eat, Pray, Love; Committed; The Last American Man; Stern Men & Pilgrims (47 page)

To this day, I admit, I’m not entirely sure how to use this information. I cannot quite bring myself to make an official motto out of “Ask for less!” Nor can I imagine advising a young woman on the eve of her marriage to lower her expectations in life in order to be happy. Such thinking runs contrary to every modern teaching I’ve ever absorbed. Also, I’ve seen this tactic backfire. I had a friend from college who deliberately narrowed down her life’s options, as though to vaccinate herself against overly ambitious expectations. She skipped a career and ignored the lure of travel to instead move back home and marry her high school sweetheart. With unwavering confidence, she announced that she would become “only” a wife and mother. The simplicity of this arrangement felt utterly safe to her—certainly compared to the convulsions of indecision that so many of her more ambitious peers (myself included) were suffering. But when her husband left her twelve years later for a younger woman, my friend’s rage and sense of betrayal were as ferocious as anything I’ve ever seen. She virtually imploded with resentment—not so much against her husband, but against the universe, which she perceived to have broken a sacred contract with her. “I asked for so
little
!” she kept saying, as though her diminished demands alone should have protected her against any disappointments. But I think she was mistaken; she had actually asked for a lot
.
She had dared to ask for happiness, and she had dared to expect that happiness out of her marriage. You can’t possibly ask for more than that.

But maybe it would be useful for me to at least acknowledge to myself now, on the eve of my second marriage, that I, too, ask for an awful lot. Of course I do. It’s the emblem of our times. I have been allowed to expect great things in life. I have been permitted to expect far more out of the experience of love and living than most other women in history were ever permitted to ask. When it comes to questions of intimacy, I want many things from my man, and I want them all simultaneously. It reminds me of a story my sister once told me, about an Englishwoman who visited the United States in the winter of 1919 and who, scandalized, reported back home in a letter that there were people in this curious country of America who actually lived with the expectation that every part of their bodies should be warm at the same time! My afternoon spent discussing marriage with the Hmong made me wonder if I, in matters of the heart, had also become such a person—a woman who believed that my lover should magically be able to keep every part of my emotional being warm at the same time.

We Americans often say that marriage is “hard work.” I’m not sure the Hmong would understand this notion. Life is hard work, of course, and
work
is very hard work—I’m quite certain they would agree with those statements—but how does marriage become hard work? Here’s how: Marriage becomes hard work once you have poured the entirety of your life’s expectations for happiness into the hands of one mere person. Keeping that going is hard work. A recent survey of young American women found that what women are seeking these days in a husband—more than anything else—is a man who will “inspire” them, which is, by any measure, a tall order. As a point of comparison, young women of the same age, surveyed back in the 1920s, were more likely to choose a partner based on qualities such as “decency,” or “honesty,” or his ability to provide for a family. But that’s not enough anymore. Now we want to be
inspired
by our spouses! Daily! Step to it, honey!

But this is exactly what I myself have expected in the past from love (inspiration, soaring bliss) and this is what I was now preparing to expect all over again with Felipe—that we should somehow be answerable for every aspect of each other’s joy and happiness. That our very job description as spouses was to be each other’s everything.

So I had always assumed, anyhow.

And so I might have gone on blithely assuming, except that my encounter with the Hmong had knocked me off course in one critical regard: For the first time in my life, it occurred to me that perhaps I was asking too much of love. Or, at least, perhaps I was asking too much of marriage. Perhaps I was loading a far heavier cargo of expectation onto the creaky old boat of matrimony than that strange vessel had ever been built to accommodate in the first place.

CHAPTER THREE

M
arriage and
H
istory

The first bond of society is marriage.

—Cicero

This question was infinitely difficult for me to answer, because marriage—as a historical entity anyhow—has a tendency to resist our efforts to define it in any simple terms. Marriage, it seems, does not like to sit still long enough for anyone to capture its portrait very clearly. Marriage shifts. It changes over the centuries the way that Irish weather changes: constantly, surprisingly, swiftly. It’s not even a safe bet to de-fine marriage in the most reductively simple terms as a sacred union between one man and one woman. First of all, marriage has not always been considered “sacred,” not even within the Christian tradition. And for most of human history, to be honest, marriage has usually been seen as a union between one man and
several
women.

Sometimes, though, marriage has been seen as a union between one woman and several men (as in southern India, where one bride might be shared by several brothers). Marriage has also, at times, been recognized as a union between two men (as in ancient Rome, where marriages between aristocratic males were once recognized by law); or as a union between two siblings (as in medieval Europe, when valuable property was at stake); or as a union between two children (again in Europe, as orchestrated by inheritance-protecting parents or by power-wielding popes); or as a union between the unborn (ditto); or as a union between two people limited to the same social class (once more in Europe, where medieval peasants were often forbidden by law to marry their betters, in order to keep social divisions clean and orderly).

Marriage has also been seen at times as a deliberately temporary union. In modern revolutionary Iran, for instance, young couples can ask a mullah for a special marriage permit called a
sigheh
—a twenty-four-hour pass that permits the couple to be “married,” but just for one day. This pass allows a male and female to be safely seen in public together or even, legally, to have sex with each other—essentially creating a Koran-sanctioned, marriage-protected form of provisional romantic expression.

In China, the definition of marriage once included a sacred union between a living woman and a dead man. Such a merger was called a ghost marriage. A young girl of rank would be married off to a dead man from a good family in order to seal the bonds of unity between two clans. Thankfully, no actual skeleton-to-living-flesh contact was involved (it was more of a conceptual wedding, you could say), but the idea still sounds ghoulish to modern ears. That said, some Chinese women came to see this custom as an ideal social arrangement. During the nineteenth century, a surprising number of women in the Shanghai region worked as merchants in the silk trade, and some of them became terrifically successful businesswomen. Trying to gain ever more economic independence, such women would petition for ghost marriages rather than take on living husbands. There was no better path to autonomy for an ambitious young businesswoman than to be married off to a respectable corpse. This brought her all the social status of marriage with none of the constraints or inconveniences of actual wifehood.

Even when marriage has been defined as a union between a man and just one woman, its purposes were not always what we might assume today. In the early years of Western civilization, men and women married each other mostly for the purpose of physical safety. In the time before organized states, in the wild B.C. days of the Fertile Crescent, the fundamental working unit of society was the family. From the family came all your basic social welfare needs—not just companionship and procreation, but also food, housing, education, religious guidance, medical care, and, perhaps most importantly, defense. It was a hazardous world out there in the cradle of civilization. To be alone was to be targeted for death. The more kin you had, the safer you were. People married in order to expand their numbers of relatives. It was not your spouse who was your primary helpmeet, then; it was your entire giant extended family, operating (Hmong-like, you could say) as a single helpmeet entity in the constant combat of survival.

Those extended families grew into tribes, and those tribes became kingdoms, and those kingdoms emerged as dynasties, and those dynasties fought each other in savage wars of conquest and genocide. The early Hebrews emerged from exactly this system, which is why the Old Testament is such a family-centric, stranger-abhorring, genealogical extravaganza—rife with tales of patriarchs, matriarchs, brothers, sisters, heirs, and other miscellaneous kin. Of course, those Old Testament families were not always healthy or functional (we see brothers murdering brothers, siblings selling each other into slavery, daughters seducing their own fathers, spouses sexually betraying each other), but the driving narrative always concerns the progress and tribulations of the bloodline, and marriage was central to the perpetuation of that story.

But the New Testament—which is to say, the arrival of Jesus Christ—invalidated all those old family loyalties to a degree that was truly socially revolutionary. Instead of perpetuating the tribal notion of “the chosen people against the world,” Jesus (who was an unmarried man, in marked contrast to the great patriarchal heroes of the Old Testament) taught that we are
all
chosen people, that we are
all
brothers and sisters united within one human family. Now, this was an utterly radical idea that could never possibly fly in a traditional tribal system. You cannot embrace a stranger as your brother, after all, unless you are willing to renounce your real biological brother, thus capsizing an ancient code that binds you in sacred obligation to your blood relatives while setting you in auto-opposition to the unclean outsider. But that sort of fierce clan loyalty was exactly what Christianity sought to overturn. As Jesus taught: “If any man come to me and hate not his father, and mother, and wife, and children, and brethren, and sisters, yea, and his own life also, he cannot be my disciple” (Luke 14:26).

But this created a problem, of course. If you’re going to deconstruct the entire social structure of the human family, what do you replace that structure
with
? The early Christian plan was staggeringly idealistic, even downright utopian: Create an exact replica of heaven right here on earth. “Renounce marriage and imitate the angels,” instructed John of Damascus around A.D. 730, explaining the new Christian ideal in no uncertain terms. And how do you go about imitating angels? By repressing your human urges, of course. By cutting away all your natural human ties. By holding in check all your desires and loyalties, except the yearning to be one with God. Among the heavenly hosts of angels, after all, there existed no husbands or wives, no mothers or fathers, no ancestor worship, no blood ties, no blood vengeance, no passion, no envy, no bodies—and, most especially, no sex.

So that was to be the new human paradigm, as modeled by Christ’s own example: celibacy, fellowship, and absolute purity.

This rejection of sexuality and marriage represented a massive departure from any Old Testament way of thinking. Hebrew society, by contrast, had always held marriage to be the most moral and dignified of all social arrangements (in fact, Jewish priests were
required
to be married men), and within that bond of matrimony there had always come a frank assumption of sex. Of course, adultery and random fornication were criminalized activities in ancient Jewish society, but nobody forbade a husband and wife from making love to each other, or from enjoying it. Sex within marriage was not a sin; sex within marriage was . . . marriage. Sex, after all, was how Jewish babies were made—and how can you build up the tribe without making more Jewish babies?

But the early Christian visionaries weren’t interested in
making
Christians in the biological sense (as infants who came from the womb); instead, they were interested in
converting
Christians in the intellectual sense (as adults who came to salvation through individual choice). Christianity wasn’t something you had to be born into; Christianity was something that you selected as an adult, through the grace and sacrament of baptism. Since there would always be more potential Christians to convert, there was no need for anybody to sully himself by generating new babies through vile sexual congress. And if there was no need anymore for babies, then it naturally stood to reason that there was no need anymore for marriage.

Remember, too, that Christianity was an apocalyptic religion—even more so at the beginning of its history than now. Early Christians were expecting the End of Days to arrive at any moment, perhaps as early as tomorrow afternoon, so they were not especially interested in launching future dynasties. Effectively, the future did not exist for these people. With Armageddon both inevitable and imminent, the newly baptized Christian convert had only one task in life: to prepare himself for the upcoming apocalypse by making himself as pure as humanly possible.

Marriage = wife = sex = sin = impurity.

Therefore: Don’t marry.

When we speak today, then, about “holy wedded matrimony,” or the “sanctity of marriage,” we would do well to remember that, for approximately ten centuries, Christianity itself did not see marriage as being either holy or sanctified. Marriage was certainly not modeled as the ideal state of moral being. On the contrary, the early Christian fathers regarded the habit of marriage as a somewhat repugnant worldly affair that had everything to do with sex and females and taxes and property, and nothing whatsoever to do with higher concerns of divinity.

So when modern-day religious conservatives wax nostalgic about how marriage is a sacred tradition that reaches back into history for thousands of uninterrupted years, they are absolutely correct, but in only one respect—only if they happen to be talking about Judaism. Christianity simply does not share that deep and consistent historical reverence toward matrimony. Lately it has, yes—but not originally. For the first thousand or so years of Christian history, the church regarded monogamous marriage as marginally less wicked than flat-out whoring—but only very marginally. Saint Jerome even went so far as to rank human holiness on a 1-to-100 scale, with virgins scoring a perfect 100, newly celibate widows and widowers ranking somewhere around 60, and married couples earning the surprisingly unclean score of 30. It was a helpful scale, but even Jerome himself admitted that these sorts of comparisons had their limits. Strictly speaking, he wrote, one should not even rightly compare virginity to marriage—because you cannot “make a comparison between two things if one is good and the other evil.”

Whenever I read a line like this (and you can find such pronouncements all over early Christian history), I think of my friends and relatives who identify themselves as Christian, and who—despite having strived with all their might to lead blameless lives—often end up getting divorced anyhow. I have watched over the years as these good and ethical people then proceed to absolutely eviscerate themselves with guilt, certain that they have violated the holiest and most ancient of all Christian precepts by not upholding their wedding vows. I myself fell into this trap when I got divorced, and I wasn’t even raised in a fundamentalist household. (My parents were moderate Christians at best, and none of my relatives laid any guilt on me when I was divorcing.) Even so, as my marriage collapsed, I lost more nights of sleep than I care to remember, struggling over the question of whether God would ever forgive me for having left my husband. And for a good long while after my divorce, I remained haunted by the nagging sense that I had not merely failed but had also somehow sinned.

Such currents of shame run deep and cannot be undone overnight, but I submit that it might have been useful for me, during those months of fevered moral torment, to have known a thing or two about the hostility with which Christianity actually regarded marriage for many centuries. “Give over thy stinking family duties!” instructed one English rector, as late as the sixteenth century, in a spittle-flecked denunciation of what we might today call family values. “For under all there lies snapping, snarling, biting, horrid hypocrisy, envy, malice, evil surmising!”

Or consider Saint Paul himself, who wrote in his famous letter to the Corinthians, “It is not good for a man to touch a woman.” Never, ever, under any circumstances, Saint Paul believed, was it good for a man to touch a woman—not even his own wife. If Paul had his way, as he himself readily admitted, all Christians would be celibates like him. (“I would that all men were even as I myself.”) But he was rational enough to realize that this was a tall order. What he asked for instead, then, was that Christians engage in as little marriage as humanly possible. He instructed those who were unmarried never to marry, and asked those who were widowed or divorced to abstain from settling down in the future with another partner. (“Art thou loosed from a wife? Seek not a wife.”) In every possible instance, Paul begged Christians to restrain themselves, to contain their carnal yearnings, to live solitary and sexless lives, on earth as it is in heaven.