Chapter XCII: Lovers Ignore Modesty

We have now arrived at the last infernal circle in the Divine Comedy of Marriage. We are at the very bottom of Hell. There is something inexpressibly terrible in the situation of a married woman at the moment when unlawful love turns her away from her duties as mother and wife. As Diderot has very well put it, “infidelity in a woman is like unbelief in a priest, the last extreme of human failure; for her it is the greatest of social crimes, since it implies in her every other crime besides, and indeed either a wife profanes her lawless love by continuing to belong to her husband, or she breaks all the ties which attach her to her family, by giving herself over altogether to her lover. She ought to choose between the two courses, for her sole possible excuse lies in the intensity of her love.”

She lives then between the claims of two obligations. It is a dilemma; she will work either the unhappiness of her lover, if he is sincere in his passion, or that of her husband, if she is still beloved by him.

It is to this frightful dilemma of feminine life that all the strange inconsistencies of women’s conduct is to be attributed. In this lies the origin of all their lies, all their perfidies; here is the secret of all their mysteries. It is something to make one shudder. Moreover, even as simply based upon cold-blooded calculations, the conduct of a woman who accepts the unhappiness which attends virtue and scorns the bliss which is bought by crime, is a hundred times more reasonable. Nevertheless, almost all women will risk suffering in the future and ages of anguish for the ecstasy of one half hour. If the human feeling of self-preservation, if the fear of death does not check them, how fruitless must be the laws which send them for two years to the Madelonnettes? O sublime infamy! And when one comes to think that he for whom these sacrifices are to be made is one of our brethren, a gentleman to whom we would not trust our fortune, if we had one, a man who buttons his coat just as all of us do, it is enough to make one burst into a roar of laughter so loud, that starting from the Luxembourg it would pass over the whole of Paris and startle an ass browsing in the pasture at Montmartre.

It will perhaps appear extraordinary that in speaking of marriage we have touched upon so many subjects; but marriage is not only the whole of human life, it is the whole of two human lives. Now just as the addition of a figure to the drawing of a lottery multiplies the chances a hundredfold, so one single life united to another life multiplies by a startling progression the risks of human life, which are in any case so manifold.

MEDITATION XXVII.

OF THE LAST SYMPTOMS.

The author of this book has met in the world so many people possessed by a fanatic passion for a knowledge of the mean time, for watches with a second hand, and for exactness in the details of their existence, that he has considered this Meditation too necessary for the tranquillity of a great number of husbands, to be omitted. It would have been cruel to leave men, who are possessed with the passion for learning the hour of the day, without a compass whereby to estimate the last variations in the matrimonial zodiac, and to calculate the precise moment when the sign of the Minotaur appears on the horizon. The knowledge of conjugal time would require a whole book for its exposition, so fine and delicate are the observations required by the task. The master admits that his extreme youth has not permitted him as yet to note and verify more than a few symptoms; but he feels a just pride, on his arrival at the end of his difficult enterprise, from the consciousness that he is leaving to his successors a new field of research; and that in a matter apparently so trite, not only was there much to be said, but also very many points are found remaining which may yet be brought into the clear light of observation. He therefore presents here without order or connection the rough outlines which he has so far been able to execute, in the hope that later he may have leisure to co-ordinate them and to arrange them in a complete system. If he has been so far kept back in the accomplishment of a task of supreme national importance, he believes, he may say, without incurring the charge of vanity, that he has here indicated the natural division of those symptoms. They are necessarily of two kinds: the unicorns and the bicorns. The unicorn Minotaur is the least mischievous. The two culprits confine themselves to a platonic love, in which their passion, at least, leaves no visible traces among posterity; while the bicorn Minotaur is unhappiness with all its fruits.

We have marked with an asterisk the symptoms which seem to concern the latter kind.

MINOTAURIC OBSERVATIONS.

I.

*When, after remaining a long time aloof from her husband, a woman makes overtures of a very marked character in order to attract his love, she acts in accordance with the axiom of maritime law, which says: _The flag protects the cargo_.

II.

A woman is at a ball, one of her friends comes up to her and says:

“Your husband has much wit.”

“You find it so?”

III.

Your wife discovers that it is time to send your boy to a boarding school, with whom, a little time ago, she was never going to part.

IV.

*In Lord Abergavenny’s suit for divorce, the _valet de chambre_ deposed that “the countess had such a detestation of all that belonged to my lord that he had very often seen her burning the scraps of paper which he had touched in her room.”

V.

If an indolent woman becomes energetic, if a woman who formerly hated study learns a foreign language; in short, every appearance of a complete change in character is a decisive symptom.

VI.

The woman who is happy in her affections does not go much into the world.

VII.

The woman who has a lover becomes very indulgent in judging others.

VIII.

*A husband gives to his wife a hundred crowns a month for dress; and, taking everything into account, she spends at least five hundred francs without being a sou in debt; the husband is robbed every night with a high hand by escalade, but without burglarious breaking in.

IX.

*A married couple slept in the same bed; madame was always sick. Now they sleep apart, she has no more headache, and her health becomes more brilliant than ever; an alarming symptom!

X.

A woman who was a sloven suddenly develops extreme nicety in her attire. There is a Minotaur at hand!

XI.

“Ah! my dear, I know no greater torment than not to be understood.”

“Yes, my dear, but when one is—”

“Oh, that scarcely ever happens.”

“I agree with you that it very seldom does. Ah! it is great happiness, but there are not two people in the world who are able to understand you.”

XII.

*The day when a wife behaves nicely to her husband—all is over.

XIII.

I asked her: “Where have you been, Jeanne?”

“I have been to your friend’s to get your plate that you left there.”

“Ah, indeed! everything is still mine,” I said. The following year I repeated the question under similar circumstances.

“I have been to bring back our plate.”

“Well, well, part of the things are still mine,” I said. But after that, when I questioned her, she spoke very differently.

“You wish to know everything, like great people, and you have only three shirts. I went to get my plate from my friend’s house, where I had stopped.”

“I see,” I said, “nothing is left me.”

XIV.

Do not trust a woman who talks of her virtue.

XV.

Some one said to the Duchess of Chaulnes, whose life was despaired of:

“The Duke of Chaulnes would like to see you once more.”

“Is he there?”

“Yes.”

“Let him wait; he shall come in with the sacraments.” This minotauric anecdote has been published by Chamfort, but we quote it here as typical.

XVI.

*Some women try to persuade their husbands that they have duties to perform towards certain persons.

“I am sure that you ought to pay a visit to such and such a man. . . . We cannot avoid asking such and such a man to dinner.”

XVII.

“Come, my son, hold yourself straight: try to acquire good manners! Watch such and such a man! See how he walks! Notice the way in which he dresses.”

XVIII.

When a woman utters the name of a man but twice a day, there is perhaps some uncertainty about her feelings toward him—but if thrice? —Oh! oh!

XIX.

When a woman goes home with a man who is neither a lawyer nor a minister, to the door of his apartment, she is very imprudent.

XX.

It is a terrible day when a husband fails to explain to himself the motive of some action of his wife.

XXI.

*The woman who allows herself to be found out deserves her fate.

What should be the conduct of a husband, when he recognizes a last symptom which leaves no doubt as to the infidelity of his wife? There are only two courses open; that of resignation or that of vengeance; there is no third course. If vengeance is decided upon, it should be complete.

The husband who does not separate himself forever from his wife is a veritable simpleton. If a wife and husband think themselves fit for that union of friendship which exists between men, it is odious in the husband to make his wife feel his superiority over her.

Here are some anecdotes, most of them as yet unpublished, which indicate pretty plainly, in my opinion, the different shades of conduct to be observed by a husband in like case.

M. de Roquemont slept once a month in the chamber of his wife, and he used to say, as he went away:

“I wash my hands of anything that may happen.”

There is something disgusting in that remark, and perhaps something profound in its suggestion of conjugal policy.

A diplomat, when he saw his wife’s lover enter, left his study and, going to his wife’s chamber, said to the two:

“I hope you will at least refrain from fighting.”

This was good humor.

M. de Boufflers was asked what he would do if on returning after a long absence he found his wife with child?

“I would order my night dress and slippers to be taken to her room.”

This was magnanimity.

“Madame, if this man ill treats you when you are alone, it is your own fault; but I will not permit him to behave ill towards you in my presence, for this is to fail in politeness in me.”

This was nobility.

The sublime is reached in this connection when the square cap of the judge is placed by the magistrate at the foot of the bed wherein the two culprits are asleep.

There are some fine ways of taking vengeance. Mirabeau has admirably described in one of the books he wrote to make a living the mournful resignation of that Italian lady who was condemned by her husband to perish with him in the Maremma.

LAST AXIOMS.

XCIII. It is no act of vengeance to surprise a wife and her lover and to kill them locked in each other’s arms; it is a great favor to them both.

XCIV. A husband will be best avenged by his wife’s lover.

MEDITATION XXVIII.

OF COMPENSATIONS.

The marital catastrophe which a certain number of husbands cannot avoid, almost always forms the closing scene of the drama. At that point all around you is tranquil. Your resignation, if you are resigned, has the power of awakening keen remorse in the soul of your wife and of her lover; for their happiness teaches them the depth of the wound they have inflicted upon you. You are, you may be sure, a third element in all their pleasures. The principle of kindliness and goodness which lies at the foundation of the human soul, is not so easily repressed as people think; moreover the two people who are causing you tortures are precisely those for whom you wish the most good.

In the conversations so sweetly familiar which link together the pleasures of love, and form in some way to lovers the caresses of thought, your wife often says to your rival:

“Well, I assure you, Auguste, that in any case I should like to see my poor husband happy; for at bottom he is good; if he were not my husband, but were only my brother, there are so many things I would do to please him! He loves me, and—his friendship is irksome to me.”

“Yes, he is a fine fellow!”

Then you become an object of respect to the celibate, who would yield to you all the indemnity possible for the wrong he has done you; but he is repelled by the disdainful pride which gives a tone to your whole conversation, and is stamped upon your face.

So that actually, during the first moments of the Minotaur’s arrival, a man is like an actor who feels awkward in a theatre where he is not accustomed to appear. It is very difficult to bear the affront with dignity; but though generosity is rare, a model husband is sometimes found to possess it.

Eventually you are little by little won over by the charming way in which your wife makes herself agreeable to you. Madame assumes a tone of friendship which she never henceforth abandons. The pleasant atmosphere of your home is one of the chief compensations which renders the Minotaur less odious to a husband. But as it is natural to man to habituate himself to the hardest conditions, in spite of the sentiment of outraged nobility which nothing can change, you are gradually induced by a fascination whose power is constantly around you, to accept the little amenities of your position.

Suppose that conjugal misfortune has fallen upon an epicure. He naturally demands the consolations which suit his taste. His sense of pleasure takes refuge in other gratifications, and forms other habits. You shape your life in accordance with the enjoyment of other sensations.

One day, returning from your government office, after lingering for a long time before the rich and tasteful book shop of Chevet, hovering in suspense between the hundred francs of expense, and the joys of a Strasbourg _pate de fois gras_, you are struck dumb on finding this _pate_ proudly installed on the sideboard of your dining-room. Is this the vision offered by some gastronomic mirage? In this doubting mood you approach with firm step, for a _pate_ is a living creature, and seem to neigh as you scent afar off the truffles whose perfumes escape through the gilded enclosure. You stoop over it two distinct times; all the nerve centres of your palate have a soul; you taste the delights of a genuine feast, etc.; and during this ecstasy a feeling of remorse seizes upon you, and you go to your wife’s room.

“Really, my dear girl, we have not means which warrant our buying _pates_.”

“But it costs us nothing!”

“Oh! ho!”

“Yes, it is M. Achille’s brother who sent it to him.”

You catch sight of M. Achille in a corner. The celibate greets you, he is radiant on seeing that you have accepted the _pate_. You look at your wife, who blushes; you stroke your beard a few times; and, as you express no thanks, the two lovers divine your acceptance of the compensation.

A sudden change in the ministry takes place. A husband, who is Councillor of State, trembles for fear of being wiped from the roll, when the night before he had been made director-general; all the ministers are opposed to him and he has turned Constitutionalist. Foreseeing his disgrace he has betaken himself to Auteuil, in search of consolation from an old friend who quotes Horace and Tibullus to him. On returning home he sees the table laid as if to receive the most influential men of the assembly.

“In truth, madame,” he says with acrimony as he enters his wife’s room, where she is finishing her toilette, “you seem to have lost your habitual tact. This is a nice time to be giving dinner parties! Twenty persons will soon learn—”

“That you are director-general!” she cries, showing him a royal despatch.

He is thunderstruck. He takes the letter, he turns it now one way, now another; he opens it. He sits down and spreads it out.

“I well know,” he says, “that justice would be rendered me under whatever ministers I served.”

“Yes, my dear! But M. Villeplaine has answered for you with his life, and his eminence the Cardinal de ——- of whom he is the—”

“M. de Villeplaine?”

This is such a munificent recompense, that the husband adds with the smile of a director-general:

“Why, deuce take it, my dear, this is your doing!”

“Ah! don’t thank me for it; Adolphe did it from personal attachment to you.”

On a certain evening a poor husband was kept at home by a pouring rain, or tired, perhaps, of going to spend his evening in play, at the cafe, or in the world, and sick of all this he felt himself carried away by an impulse to follow his wife to the conjugal chamber. There he sank into an arm-chair and like any sultan awaited his coffee, as if he would say:

“Well, after all, she is my wife!”

The fair siren herself prepares the favorite draught; she strains it with special care, sweetens it, tastes it, and hands it to him; then, with a smile, she ventures like a submissive odalisque to make a joke, with a view to smoothing the wrinkles on the brow of her lord and master. Up to that moment he had thought his wife stupid; but on hearing a sally as witty as that which even you would cajole with, madame, he raises his head in the way peculiar to dogs who are hunting the hare.

“Where the devil did she get that—but it’s a random shot!” he says to himself.

From the pinnacle of his own greatness he makes a piquant repartee. Madame retorts, the conversation becomes as lively as it is interesting, and this husband, a very superior man, is quite astonished to discover the wit of his wife, in other respects, an accomplished woman; the right word occurs to her with wonderful readiness; her tact and keenness enable her to meet an innuendo with charming originality. She is no longer the same woman. She notices the effect she produces upon her husband, and both to avenge herself for his neglect and to win his admiration for the lover from whom she has received, so to speak, the treasures of her intellect, she exerts herself, and becomes actually dazzling. The husband, better able than any one else to appreciate a species of compensation which may have some influence on his future, is led to think that the passions of women are really necessary to their mental culture.

But how shall we treat those compensations which are most pleasing to husbands?

Between the moment when the last symptoms appear, and the epoch of conjugal peace, which we will not stop to discuss, almost a dozen years have elapsed. During this interval and before the married couple sign the treaty which, by means of a sincere reconciliation of the feminine subject with her lawful lord, consecrates their little matrimonial restoration, in order to close in, as Louis XVIII said, the gulf of revolutions, it is seldom that the honest woman has but one lover. Anarchy has its inevitable phases. The stormy domination of tribunes is supplanted by that of the sword and the pen, for few loves are met with whose constancy outlives ten years. Therefore, since our calculations prove that an honest woman has merely paid strictly her physiological or diabolical dues by rendering but three men happy, it is probable that she has set foot in more than one region of love. Sometimes it may happen that in an interregnum of love too long protracted, the wife, whether from whim, temptation or the desire of novelty, undertakes to seduce her own husband.

Imagine charming Mme. de T——-, the heroine of our Meditation of _Strategy_, saying with a fascinating smile:

“I never before found you so agreeable!”

By flattery after flattery, she tempts, she rouses curiosity, she soothes, she rouses in you the faintest spark of desire, she carries you away with her, and makes you proud of yourself. Then the right of indemnifications for her husband comes. On this occasion the wife confounds the imagination of her husband. Like cosmopolitan travelers she tells tales of all the countries which she had traversed. She intersperses her conversation with words borrowed from several languages. The passionate imagery of the Orient, the unique emphasis of Spanish phraseology, all meet and jostle one another. She opens out the treasures of her notebook with all the mysteries of coquetry, she is delightful, you never saw her thus before! With that remarkable art which women alone possess of making their own everything that has been told them, she blends all shades and variations of character so as to create a manner peculiarly her own. You received from the hands of Hymen only one woman, awkward and innocent; the celibate returns you a dozen of them. A joyful and rapturous husband sees his bed invaded by the giddy and wanton courtesans, of whom we spoke in the Meditation on _The First Symptoms_. These goddesses come in groups, they smile and sport under the graceful muslin curtains of the nuptial bed. The Phoenician girl flings to you her garlands, gently sways herself to and fro; the Chalcidian woman overcomes you by the witchery of her fine and snowy feet; the Unelmane comes and speaking the dialect of fair Ionia reveals the treasures of happiness unknown before, and in the study of which she makes you experience but a single sensation.

Filled with regret at having disdained so many charms, and frequently tired of finding too often as much perfidiousness in priestesses of Venus as in honest women, the husband sometimes hurries on by his gallantry the hour of reconciliation desired of worthy people. The aftermath of bliss is gathered even with greater pleasure, perhaps, than the first crop. The Minotaur took your gold, he makes restoration in diamonds. And really now seems the time to state a fact of the utmost importance. A man may have a wife without possessing her. Like most husbands you had hitherto received nothing from yours, and the powerful intervention of the celibate was needed to make your union complete. How shall we give a name to this miracle, perhaps the only one wrought upon a patient during his absence? Alas, my brothers, we did not make Nature!

But how many other compensations, not less precious, are there, by which the noble and generous soul of the young celibate may many a time purchase his pardon! I recollect witnessing one of the most magnificent acts of reparation which a lover should perform toward the husband he is minotaurizing.

One warm evening in the summer of 1817, I saw entering one of the rooms of Tortoni one of the two hundred young men whom we confidently style our friends; he was in the full bloom of his modesty. A lovely woman, dressed in perfect taste, and who had consented to enter one of the cool parlors devoted to people of fashion, had stepped from an elegant carriage which had stopped on the boulevard, and was approaching on foot along the sidewalk. My young friend, the celibate, then appeared and offered his arm to his queen, while the husband followed holding by the hand two little boys, beautiful as cupids. The two lovers, more nimble than the father of the family, reached in advance of him one of the small rooms pointed out by the attendant. In crossing the vestibule the husband knocked up against some dandy, who claimed that he had been jostled. Then arose a quarrel, whose seriousness was betrayed by the sharp tones of the altercation. The moment the dandy was about to make a gesture unworthy of a self-respecting man, the celibate intervened, seized the dandy by the arm, caught him off his guard, overcame and threw him to the ground; it was magnificent. He had done the very thing the aggressor was meditating, as he exclaimed:

“Monsieur!”

This “Monsieur” was one of the finest things I have ever heard. It was as if the young celibate had said: “This father of a family belongs to me; as I have carried off his honor, it is mine to defend him. I know my duty, I am his substitute and will fight for him.” The young woman behaved superbly! Pale, and bewildered, she took the arm of her husband, who continued his objurgations; without a word she led him away to the carriage, together with her children. She was one of those women of the aristocracy, who also know how to retain their dignity and self-control in the midst of violent emotions.

“O Monsieur Adolphe!” cried the young lady as she saw her friend with an air of gayety take his seat in the carriage.

“It is nothing, madame, he is one of my friends; we have shaken hands.”

Nevertheless, the next morning, the courageous celibate received a sword thrust which nearly proved fatal, and confined him six months to his bed. The attentions of the married couple were lavished upon him. What numerous compensations do we see here! Some years afterwards, an old uncle of the husband, whose opinions did not fit in with those of the young friend of the house, and who nursed a grudge against him on account of some political discussion, undertook to have him driven from the house. The old fellow went so far as to tell his nephew to choose between being his heir and sending away the presumptuous celibate. It was then that the worthy stockbroker said to his uncle:

“Ah, you must never think, uncle, that you will succeed in making me ungrateful! But if I tell him to do so this young man will let himself be killed for you. He has saved my credit, he would go through fire and water for me, he has relieved me of my wife, he has brought me clients, he has procured for me almost all the business in the Villele loans—I owe my life to him, he is the father of my children; I can never forget all this.”

In this case the compensations may be looked upon as complete; but unfortunately there are compensations of all kinds. There are those which must be considered negative, deluding, and those which are both in one.

I knew a husband of advanced years who was possessed by the demon of gambling. Almost every evening his wife’s lover came and played with him. The celibate gave him a liberal share of the pleasures which come from games of hazard, and knew how to lose to him a certain number of francs every month; but madame used to give them to him, and the compensation was a deluding one.

You are a peer of France, and you have no offspring but daughters. Your wife is brought to bed of a boy! The compensation is negative.

The child who is to save your name from oblivion is like his mother. The duchess persuades you that the child is yours. The negative compensation becomes deluding.

Here is one of the most charming compensations known. One morning the Prince de Ligne meets his wife’s lover and rushes up to him, laughing wildly:

“My friend,” he says to him, “I cuckolded you, last night!”

If some husbands attain to conjugal peace by quiet methods, and carry so gracefully the imaginary ensigns of matrimonial pre-eminence, their philosophy is doubtless based on the _comfortabilisme_ of accepting certain compensations, a _comfortabilisme_ which indifferent men cannot imagine. As years roll by the married couple reach the last stage in that artificial existence to which their union has condemned them.

MEDITATION XXIX.

OF CONJUGAL PEACE.

My imagination has followed marriage through all the phases of its fantastic life in so fraternal a spirit, that I seem to have grown old with the house I made my home so early in life at the commencement of this work.

After experiencing in thought the ardor of man’s first passion; and outlining, in however imperfect a way, the principal incidents of married life; after struggling against so many wives that did not belong to me, exhausting myself in conflict with so many personages called up from nothingness, and joining so many battles, I feel an intellectual lassitude, which makes me see everything in life hang, as it were, in mournful crape. I seem to have a catarrh, to look at everything through green spectacles, I feel as if my hands trembled, as if I must needs employ the second half of my existence and of my book in apologizing for the follies of the first half.

I see myself surrounded by tall children of whom I am not the father, and seated beside a wife I never married. I think I can feel wrinkles furrowing my brow. The fire before which I am placed crackles, as if in derision, the room is ancient in its furniture; I shudder with sudden fright as I lay my hand upon my heart, and ask myself: “Is that, too, withered?”

I am like an old attorney, unswayed by any sentiment whatever. I never accept any statement unless it be confirmed, according to the poetic maxim of Lord Byron, by the testimony of at least two false witnesses. No face can delude me. I am melancholy and overcast with gloom. I know the world and it has no more illusions for me. My closest friends have proved traitors. My wife and myself exchange glances of profound meaning and the slightest word either of us utters is a dagger which pierces the heart of the other through and through. I stagnate in a dreary calm. This then is the tranquillity of old age! The old man possesses in himself the cemetery which shall soon possess him. He is growing accustomed to the chill of the tomb. Man, according to philosophers, dies in detail; at the same time he may be said even to cheat death; for that which his withered hand has laid hold upon, can it be called life?

Oh, to die young and throbbing with life! ’Tis a destiny enviable indeed! For is not this, as a delightful poet has said, “to take away with one all one’s illusions, to be buried like an Eastern king, with all one’s jewels and treasures, with all that makes the fortune of humanity!”

How many thank-offerings ought we to make to the kind and beneficent spirit that breathes in all things here below! Indeed, the care which nature takes to strip us piece by piece of our raiment, to unclothe the soul by enfeebling gradually our hearing, sight, and sense of touch, in making slower the circulation of our blood, and congealing our humors so as to make us as insensible to the approach of death as we were to the beginnings of life, this maternal care which she lavishes on our frail tabernacle of clay, she also exhibits in regard to the emotions of man, and to the double existence which is created by conjugal love. She first sends us Confidence, which with extended hand and open heart says to us: “Behold, I am thine forever!” Lukewarmness follows, walking with languid tread, turning aside her blonde face with a yawn, like a young widow obliged to listen to the minister of state who is ready to sign for her a pension warrant. Then Indifference comes; she stretches herself on the divan, taking no care to draw down the skirts of her robe which Desire but now lifted so chastely and so eagerly. She casts a glance upon the nuptial bed, with modesty and without shamelessness; and, if she longs for anything, it is for the green fruit that calls up again to life the dulled papillae with which her blase palate is bestrewn. Finally the philosophical Experience of Life presents herself, with careworn and disdainful brow, pointing with her finger to the results, and not the causes of life’s incidents; to the tranquil victory, not to the tempestuous combat. She reckons up the arrearages, with farmers, and calculates the dowry of a child. She materializes everything. By a touch of her wand, life becomes solid and springless; of yore, all was fluid, now it is crystallized into rock. Delight no longer exists for our hearts, it has received its sentence, ’twas but mere sensation, a passing paroxysm. What the soul desires to-day is a condition of fixity; and happiness alone is permanent, and consists in absolute tranquillity, in the regularity with which eating and sleeping succeed each other, and the sluggish organs perform their functions.

“This is horrible!” I cried; “I am young and full of life! Perish all the books in the world rather than my illusions should perish!”

I left my laboratory and plunged into the whirl of Paris. As I saw the fairest faces glide by before me, I felt that I was not old. The first young woman who appeared before me, lovely in face and form and dressed to perfection, with one glance of fire made all the sorcery whose spells I had voluntarily submitted to vanish into thin air. Scarcely had I walked three steps in the Tuileries gardens, the place which I had chosen as my destination, before I saw the prototype of the matrimonial situation which has last been described in this book. Had I desired to characterize, to idealize, to personify marriage, as I conceived it to be, it would have been impossible for the Creator himself to have produced so complete a symbol of it as I then saw before me.

Imagine a woman of fifty, dressed in a jacket of reddish brown merino, holding in her left hand a green cord, which was tied to the collar of an English terrier, and with her right arm linked with that of a man in knee-breeches and silk stockings, whose hat had its brim whimsically turned up, while snow-white tufts of hair like pigeon plumes rose at its sides. A slender queue, thin as a quill, tossed about on the back of his sallow neck, which was thick, as far as it could be seen above the turned down collar of a threadbare coat. This couple assumed the stately tread of an ambassador; and the husband, who was at least seventy, stopped complaisantly every time the terrier began to gambol. I hastened to pass this living impersonation of my Meditation, and was surprised to the last degree to recognize the Marquis de T——-, friend of the Comte de Noce, who had owed me for a long time the end of the interrupted story which I related in the _Theory of the Bed_. [See Meditation XVII.]

“I have the honor to present to you the Marquise de T——-,” he said to me.

I made a low bow to a lady whose face was pale and wrinkled; her forehead was surmounted by a toupee, whose flattened ringlets, ranged around it, deceived no one, but only emphasized, instead of concealing, the wrinkles by which it was deeply furrowed. The lady was slightly roughed, and had the appearance of an old country actress.

“I do not see, sir, what you can say against a marriage such as ours,” said the old man to me.

“The laws of Rome forefend!” I cried, laughing.

The marchioness gave me a look filled with inquietude as well as disapprobation, which seemed to say, “Is it possible that at my age I have become but a concubine?”

We sat down upon a bench, in the gloomy clump of trees planted at the corner of the high terrace which commands La Place Louis XV, on the side of the Garde-Meuble. Autumn had already begun to strip the trees of their foliage, and was scattering before our eyes the yellow leaves of his garland; but the sun nevertheless filled the air with grateful warmth.

“Well, is your work finished?” asked the old man, in the unctuous tones peculiar to men of the ancient aristocracy.

And with these words he gave a sardonic smile, as if for commentary.

“Very nearly, sir,” I replied. “I have come to the philosophic situation, which you appear to have reached, but I confess that I—”

“You are searching for ideas?” he added—finishing for me a sentence, which I confess I did not know how to end.

“Well,” he continued, “you may boldly assume, that on arriving at the winter of his life, a man—a man who thinks, I mean—ends by denying that love has any existence, in the wild form with which our illusions invested it!”

“What! would you deny the existence of love on the day after that of marriage?”

“In the first place, the day after would be the very reason; but my marriage was a commercial speculation,” replied he, stooping to speak into my ear. “I have thereby purchased the care, the attention, the services which I need; and I am certain to obtain all the consideration my age demands; for I have willed all my property to my nephew, and as my wife will be rich only during my life, you can imagine how—”

I turned on the old marquis a look so piercing that he wrung my hand and said: “You seem to have a good heart, for nothing is certain in this life—”

“Well, you may be sure that I have arranged a pleasant surprise for her in my will,” he replied, gayly.

“Come here, Joseph,” cried the marchioness, approaching a servant who carried an overcoat lined with silk. “The marquis is probably feeling the cold.”

The old marquis put on his overcoat, buttoned it up, and taking my arm, led me to the sunny side of the terrace.

“In your work,” he continued, “you have doubtless spoken of the love of a young man. Well, if you wish to act up to the scope which you give to your work—in the word ec—elec—”

“Eclectic,” I said, smiling, seeing he could not remember this philosophic term.

“I know the word well!” he replied. “If then you wish to keep your vow of eclecticism, you should be willing to express certain virile ideas on the subject of love which I will communicate to you, and I will not grudge you the benefit of them, if benefit there be; I wish to bequeath my property to you, but this will be all that you will get of it.”

“There is no money fortune which is worth as much as a fortune of ideas if they be valuable ideas! I shall, therefore, listen to you with a grateful mind.”

“There is no such thing as love,” pursued the old man, fixing his gaze upon me. “It is not even a sentiment, it is an unhappy necessity, which is midway between the needs of the body and those of the soul. But siding for a moment with your youthful thoughts, let us try to reason upon this social malady. I suppose that you can only conceive of love as either a need or a sentiment.”

I made a sign of assent.

“Considered as a need,” said the old man, “love makes itself felt last of all our needs, and is the first to cease. We are inclined to love in our twentieth year, to speak in round numbers, and we cease to do so at fifty. During these thirty years, how often would the need be felt, if it were not for the provocation of city manners, and the modern custom of living in the presence of not one woman, but of women in general? What is our debt to the perpetuation of the race? It probably consists in producing as many children as we have breasts—so that if one dies the other may live. If these two children were always faithfully produced, what would become of nations? Thirty millions of people would constitute a population too great for France, for the soil is not sufficient to guarantee more than ten millions against misery and hunger. Remember that China is reduced to the expedient of throwing its children into the water, according to the accounts of travelers. Now this production of two children is really the whole of marriage. The superfluous pleasures of marriage are not only profligate, but involve an immense loss to the man, as I will now demonstrate. Compare then with this poverty of result, and shortness of duration, the daily and perpetual urgency of other needs of our existence. Nature reminds us every hour of our real needs; and, on the other hand, refuses absolutely to grant the excess which our imagination sometimes craves in love. It is, therefore, the last of our needs, and the only one which may be forgotten without causing any disturbance in the economy of the body. Love is a social luxury like lace and diamonds. But if we analyze it as a sentiment, we find two distinct elements in it; namely, pleasure and passion. Now analyze pleasure. Human affections rest upon two foundations, attraction and repulsion. Attraction is a universal feeling for those things which flatter our instinct of self-preservation; repulsion is the exercise of the same instinct when it tells us that something is near which threatens it with injury. Everything which profoundly moves our organization gives us a deeper sense of our existence; such a thing is pleasure. It is contracted of desire, of effort, and the joy of possessing something or other. Pleasure is a unique element in life, and our passions are nothing but modifications, more or less keen, of pleasure; moreover, familiarity with one pleasure almost always precludes the enjoyment of all others. Now, love is the least keen and the least durable of our pleasures. In what would you say the pleasure of love consists? Does it lie in the beauty of the beloved? In one evening you may obtain for money the loveliest odalisques; but at the end of a month you will in this way have burnt out all your sentiment for all time. Would you love a women because she is well dressed, elegant, rich, keeps a carriage, has commercial credit? Do not call this love, for it is vanity, avarice, egotism. Do you love her because she is intellectual? You are in that case merely obeying the dictates of literary sentiment.”

“But,” I said, “love only reveals its pleasures to those who mingle in one their thoughts, their fortunes, their sentiments, their souls, their lives—”

“Oh dear, dear!” cried the old man, in a jeering tone. “Can you show me five men in any nation who have sacrificed anything for a woman? I do not say their life, for that is a slight thing,—the price of a human life under Napoleon was never more than twenty thousand francs; and there are in France to-day two hundred and fifty thousand brave men who would give theirs for two inches of red ribbon; while seven men have sacrificed for a woman ten millions on which they might have slept in solitude for a whole night. Dubreuil and Phmeja are still rarer than is the love of Dupris and Bolingbroke. These sentiments proceed from an unknown cause. But you have brought me thus to consider love as a passion. Yes, indeed, it is the last of them all and the most contemptible. It promises everything, and fulfils nothing. It comes, like love, as a need, the last, and dies away the first. Ah, talk to me of revenge, hatred, avarice, of gaming, of ambition, of fanaticism. These passions have something virile in them; these sentiments are imperishable; they make sacrifices every day, such as love only makes by fits and starts. But,” he went on, “suppose you abjure love. At first there will be no disquietudes, no anxieties, no worry, none of those little vexations that waste human life. A man lives happy and tranquil; in his social relations he becomes infinitely more powerful and influential. This divorce from the thing called love is the primary secret of power in all men who control large bodies of men; but this is a mere trifle. Ah! if you knew with what magic influence a man is endowed, what wealth of intellectual force, what longevity in physical strength he enjoys, when detaching himself from every species of human passion he spends all his energy to the profit of his soul! If you could enjoy for two minutes the riches which God dispenses to the enlightened men who consider love as merely a passing need which it is sufficient to satisfy for six months in their twentieth year; to the men who, scorning the luxurious and surfeiting beefsteaks of Normandy, feed on the roots which God has given in abundance, and take their repose on a bed of withered leaves, like the recluses of the Thebaid!—ah! you would not keep on three seconds the wool of fifteen merinos which covers you; you would fling away your childish switch, and go to live in the heaven of heavens! There you would find the love you sought in vain amid the swine of earth; there you would hear a concert of somewhat different melody from that of M. Rossini, voices more faultless than that of Malibran. But I am speaking as a blind man might, and repeating hearsays. If I had not visited Germany about the year 1791, I should know nothing of all this. Yes!—man has a vocation for the infinite. There dwells within him an instinct that calls him to God. God is all, gives all, brings oblivion on all, and thought is the thread which he has given us as a clue to communication with himself!”

He suddenly stopped, and fixed his eyes upon the heavens.

“The poor fellow has lost his wits!” I thought to myself.

“Sir,” I said to him, “it would be pushing my devotion to eclectic philosophy too far to insert your ideas in my book; they would destroy it. Everything in it is based on love, platonic and sensual. God forbid that I should end my book by such social blasphemies! I would rather try to return by some pantagruelian subtlety to my herd of celibates and honest women, with many an attempt to discover some social utility in their passions and follies. Oh! if conjugal peace leads us to arguments so disillusionizing and so gloomy as these, I know a great many husbands who would prefer war to peace.”

“At any rate, young man,” the old marquis cried, “I shall never have to reproach myself with refusing to give true directions to a traveler who had lost his way.”

“Adieu, thou old carcase!” I said to myself; “adieu, thou walking marriage! Adieu, thou stick of a burnt-out fire-work! Adieu, thou machine! Although I have given thee from time to time some glimpses of people dear to me, old family portraits,—back with you to the picture dealer’s shop, to Madame de T——-, and all the rest of them; take your place round the bier with undertaker’s mutes, for all I care!”

MEDITATION XXX.