Jesus, however, did not express a complicated view of marriage. His objection to it was quite simple, as we have seen. He perceived that nobody could live the higher life unless money and sexual love were obtainable without sacrificing it; and he saw that the effect of marriage as it existed among the Jews (and as it still exists among ourselves) was to make the couples sacrifice every higher consideration until they had fed and pleased one another. The worst of it is that this dangerous preposterousness in marriage, instead of improving as the general conduct of married couples improves, becomes much worse. The selfish man to whom his wife is nothing but a slave, the selfish woman to whom her husband is nothing but a scapegoat and a breadwinner, are not held back from spiritual or any other adventures by fear of their effect on the welfare of their mates. Their wives do not make recreants and cowards of them: their husbands do not chain them to the cradle and the cooking range when their feet should be beautiful on the mountains. It is precisely as people become more kindly, more conscientious, more ready to shoulder the heavier part of the burden (which means that the strong shall give way to the weak and the slow hold back the swift), that marriage becomes an intolerable obstacle to individual evolution. And that is why the revolt against marriage of which Jesus was an exponent always recurs when civilization raises the standard of marital duty and affection, and at the same time produces a greater need for individual freedom in pursuit of a higher evolution. This, fortunately, is only one side of marriage; and the question arises, can it not be eliminated? The reply is reassuring: of course it can. There is no mortal reason in the nature of things why a married couple should be economically dependent on one another. The Communism advocated by Jesus, which we have seen to be entirely practicable, and indeed inevitable if our civilization is to be saved from collapse, gets rid of that difficulty completely. And with the economic dependence will go the force of the outrageous claims that derive their real sanction from the economic pressure behind them. When a man allows his wife to turn him from the best work he is capable of doing, and to sell his soul at the highest commercial prices obtainable; when he allows her to entangle him in a social routine that is wearisome and debilitating to him, or tie him to her apron strings when he needs that occasional solitude which is one of the most sacred of human rights, he does so because he has no right to impose eccentric standards of expenditure and unsocial habits on her, and because these conditions have produced by their pressure so general a custom of chaining wedded couples to one another that married people are coarsely derided when their partners break the chain. And when a woman is condemned by her parents to wait in genteel idleness and