The Physiology of Marriage/Part 1/Med 4

Meditation IV: Of the Virtuous Woman
The question, perhaps, is not so much how many virtuous women there are, as what possibility there is of an honest woman remaining virtuous.

In order to throw light upon a point so important, let us cast a rapid glance over the male population.

From among our fifteen millions of men we must cut off, in the first place, the nine millions of bimana of thirty-two vertebrae and exclude from our physiological analysis all but six millions of people. The Marceaus, the Massenas, the Rousseaus, the Diderots and the Rollins often sprout forth suddenly from the social swamp, when it is in a condition of fermentation; but, here we plead guilty of deliberate inaccuracy. These errors in calculation are likely, however, to give all their weight to our conclusion and to corroborate what we are forced to deduce in unveiling the mechanism of passion.

From the six millions of privileged men, we must exclude three millions of old men and children.

It will be affirmed by some one that this subtraction leaves a remainder of four millions in the case of women.

This difference at first sight seems singular, but is easily accounted for.

The average age at which women are married is twenty years and at forty they cease to belong to the world of love.

Now a young bachelor of seventeen is apt to make deep cuts with his penknife in the parchment of contracts, as the chronicles of scandal will tell you.

On the other hand, a man at fifty-two is more formidable than at any other age. It is at this fair epoch of life that he enjoys an experience dearly bought, and probably all the fortune that he will ever require. The passions by which his course is directed being the last under whose scourge he will move, he is unpitying and determined, like the man carried away by a current who snatches at a green and pliant branch of willow, the young nursling of the year.

XIV. Physically a man is a man much longer than a woman is a woman.

With regard to marriage, the difference in duration of the life of love with a man and with a woman is fifteen years. This period is equal to three-fourths of the time during which the infidelities of the woman can bring unhappiness to her husband. Nevertheless, the remainder in our subtraction from the sum of men only differs by a sixth or so from that which results in our subtraction from the sum of women.

Great is the modest caution of our estimates. As to our arguments, they are founded on evidence so widely known, that we have only expounded them for the sake of being exact and in order to anticipate all criticism.

It has, therefore, been proved to the mind of every philosopher, however little disposed he may be to forming numerical estimates, that there exists in France a floating mass of three million men between seventeen and fifty-two, all perfectly alive, well provided with teeth, quite resolved on biting, in fact, biting and asking nothing better than the opportunity of walking strong and upright along the way to Paradise.

The above observations entitle us to separate from this mass of men a million husbands. Suppose for an instant that these, being satisfied and always happy, like our model husband, confine themselves to conjugal love.

Our remainder of two millions do not require five sous to make love.

It is quite sufficient for a man to have a fine foot and a clear eye in order to dismantle the portrait of a husband.

It is not necessary that he should have a handsome face nor even a good figure;

Provided that a man appears to be intellectual and has a distinguished expression of face, women never look where he comes from but where he is going to;

The charms of youth are the unique equipage of love;

A coat made by Brisson, a pair of gloves bought from Boivin, elegant shoes, for whose payment the dealer trembles, a well-tied cravat are sufficient to make a man king of the drawing-room;

And soldiers—although the passion for gold lace and aiguillettes has died away—do not soldiers form of themselves a redoubtable legion of celibates? Not to mention Eginhard—for he was a private secretary —has not a newspaper recently recorded how a German princess bequeathed her fortune to a simple lieutenant of cuirassiers in the imperial guard?

But the notary of the village, who in the wilds of Gascony does not draw more than thirty-six deeds a year, sends his son to study law at Paris; the hatter wishes his son to be a notary, the lawyer destines his to be a judge, the judge wishes to become a minister in order that his sons may be peers. At no epoch in the world's history has there been so eager a thirst for education. To-day it is not intellect but cleverness that promenades the streets. From every crevice in the rocky surface of society brilliant flowers burst forth as the spring brings them on the walls of a ruin; even in the caverns there droop from the vaulted roof faintly colored tufts of green vegetation. The sun of education permeates all. Since this vast development of thought, this even and fruitful diffusion of light, we have scarcely any men of superiority, because every single man represents the whole education of his age. We are surrounded by living encyclopaedias who walk about, think, act and wish to be immortalized. Hence the frightful catastrophes of climbing ambitions and insensate passions. We feel the want of other worlds; there are more hives needed to receive the swarms, and especially are we in need of more pretty women.

But the maladies by which a man is afflicted do not nullify the sum total of human passion. To our shame be it spoken, a woman is never so much attached to us as when we are sick.

With this thought, all the epigrams written against the little sex —for it is antiquated nowadays to say the fair sex—ought to be disarmed of their point and changed into madrigals of eulogy! All men ought to consider that the sole virtue of a woman is to love and that all women are prodigiously virtuous, and at that point to close the book and end their meditation.

Ah! do you not remember that black and gloomy hour when lonely and suffering, making accusations against men and especially against your friends, weak, discouraged, and filled with thoughts of death, your head supported by a fevered pillow and stretched upon a sheet whose white trellis-work of linen was stamped upon your skin, you traced with your eyes the green paper which covered the walls of your silent chamber? Do you recollect, I say, seeing some one noiselessly open your door, exhibiting her fair young face, framed with rolls of gold, and a bonnet which you had never seen before? She seemed like a star in a stormy night, smiling and stealing towards you with an expression in which distress and happiness were blended, and flinging herself into your arms!

"How did you manage it? What did you tell your husband?" you ask.

"Your husband!"—Ah! this brings us back again into the depths of our subject.

XV. Morally the man is more often and longer a man than the woman is a women.

On the other hand we ought to consider that among these two millions of celibates there are many unhappy men, in whom a profound sense of their misery and persistent toil have quenched the instinct of love;

That they have not all passed through college, that there are many artisans among them, many footmen—the Duke of Gevres, an extremely plain and short man, as he walked through the park of Versailles saw several lackeys of fine appearance and said to his friends, "Look how these fellows are made by us, and how they imitate us"—that there are many contractors, many trades people who think of nothing but money; many drudges of the shop;

That there are men more stupid and actually more ugly than God would have made them;

That there are those whose character is like a chestnut without a kernel;

That the clergy are generally chaste;

That there are men so situated in life that they can never enter the brilliant sphere in which honest women move, whether for want of a coat, or from their bashfulness, or from the failure of a mahout to introduce them.

But let us leave to each one the task of adding to the number of these exceptions in accordance with his personal experience—for the object of a book is above all things to make people think—and let us instantly suppress one-half of the sum total and admit only that there are one million of hearts worthy of paying homage to honest women. This number approximately includes those who are superior in all departments. Women love only the intellectual, but justice must be done to virtue.

As for these amiable celibates, each of them relates a string of adventures, all of which seriously compromise honest women. It would be a very moderate and reserved computation to attribute no more than three adventures to each celibate; but if some of them count their adventures by the dozen, there are many more who confine themselves to two or three incidents of passion and some to a single one in their whole life, so that we have in accordance with the statistical method taken the average. Now if the number of celibates be multiplied by the number of their excesses in love the result will be three millions of adventures; to set against this we have only four hundred thousand honest women!

If the God of goodness and indulgence who hovers over the worlds does not make a second washing of the human race, it is doubtless because so little success attended the first.

Here then we have a people, a society which has been sifted, and you see the result!

XVI. Manners are the hypocrisy of nations, and hypocrisy is more or less perfect.

XVII. Virtue, perhaps, is nothing more than politeness of soul.

Physical love is a craving like hunger, excepting that man eats all the time, and in love his appetite is neither so persistent nor so regular as at the table.

A piece of bread and a carafe of water will satisfy the hunger of any man; but our civilization has brought to light the science of gastronomy.

Love has its piece of bread, but it has also its science of loving, that science which we call coquetry, a delightful word which the French alone possess, for that science originated in this country.

Well, after all, isn't it enough to enrage all husbands when they think that man is so endowed with an innate desire to change from one food to another, that in some savage countries, where travelers have landed, they have found alcoholic drinks and ragouts?

Hunger is not so violent as love; but the caprices of the soul are more numerous, more bewitching, more exquisite in their intensity than the caprices of gastronomy; but all that the poets and the experiences of our own life have revealed to us on the subject of love, arms us celibates with a terrible power: we are the lion of the Gospel seeking whom we may devour.

Then, let every one question his conscience on this point, and search his memory if he has ever met a man who confined himself to the love of one woman only!

How, alas! are we to explain, while respecting the honor of all the peoples, the problem which results from the fact that three millions of burning hearts can find no more than four hundred thousand women on which they can feed? Should we apportion four celibates for each woman and remember that the honest women would have already established, instinctively and unconsciously, a sort of understanding between themselves and the celibates, like that which the presidents of royal courts have initiated, in order to make their partisans in each chamber enter successively after a certain number of years?

That would be a mournful way of solving the difficulty!

Should we make the conjecture that certain honest women act in dividing up the celibates, as the lion in the fable did? What! Surely, in that case, half at least of our altars would become whited sepulchres!

Ought one to suggest for the honor of French ladies that in the time of peace all other countries should import into France a certain number of their honest women, and that these countries should mainly consist of England, Germany and Russia? But the European nations would in that case attempt to balance matters by demanding that France should export a certain number of her pretty women.

Morality and religion suffer so much from such calculations as this, that an honest man, in an attempt to prove the innocence of married women, finds some reason to believe that dowagers and young people are half of them involved in this general corruption, and are liars even more truly than are the celibates.

But to what conclusion does our calculation lead us? Think of our husbands, who to the disgrace of morals behave almost all of them like celibates and glory in petto over their secret adventures.

Why, then we believe that every married man, who is at all attached to his wife from honorable motives, can, in the words of the elder Corneille, seek a rope and a nail; foenum habet in cornu.

It is, however, in the bosom of these four hundred thousand honest women that we must, lantern in hand, seek for the number of the virtuous women in France! As a matter of fact, we have by our statistics of marriage so far only set down the number of those creatures with which society has really nothing to do. Is it not true that in France the honest people, the people comme il faut, form a total of scarcely three million individuals, namely, our one million of celibates, five hundred thousand honest women, five hundred thousand husbands, and a million of dowagers, of infants and of young girls?

Are you then astonished at the famous verse of Boileau? This verse proves that the poet had cleverly fathomed the discovery mathematically propounded to you in these tiresome meditations and that his language is by no means hyperbolical.

Nevertheless, virtuous women there certainly are:

Yes, those who have never been tempted and those who die at their first child-birth, assuming that their husbands had married them virgins;

Yes, those who are ugly as the Kaifakatadary of the Arabian Nights;

Yes, those whom Mirabeau calls "fairy cucumbers" and who are composed of atoms exactly like those of strawberry and water-lily roots. Nevertheless, we need not believe that!

Further, we acknowledge that, to the credit of our age, we meet, ever since the revival of morality and religion and during our own times, some women, here and there, so moral, so religious, so devoted to their duties, so upright, so precise, so stiff, so virtuous, so—that the devil himself dare not even look at them; they are guarded on all sides by rosaries, hours of prayer and directors. Pshaw!

We will not attempt to enumerate the women who are virtuous from stupidity, for it is acknowledged that in love all women have intellect.

In conclusion, we may remark that it is not impossible that there exist in some corner of the earth women, young, pretty and virtuous, whom the world does not suspect.

But you must not give the name of virtuous woman to her who, in her struggle against an involuntary passion, has yielded nothing to her lover whom she idolizes. She does injury in the most cruel way in which it can possibly be done to a loving husband. For what remains to him of his wife? A thing without name, a living corpse. In the very midst of delight his wife remains like the guest who has been warned by Borgia that certain meats were poisoned; he felt no hunger, he ate sparingly or pretended to eat. He longed for the meat which he had abandoned for that provided by the terrible cardinal, and sighed for the moment when the feast was over and he could leave the table.

What is the result which these reflections on the feminine virtue lead to? Here they are; but the last two maxims have been given us by an eclectic philosopher of the eighteenth century.

XVIII. A virtuous woman has in her heart one fibre less or one fibre more than other women; she is either stupid or sublime.

XIX. The virtue of women is perhaps a question of temperament.

XX. The most virtuous women have in them something which is never chaste.

XXI. "That a man of intellect has doubts about his mistress is conceivable, but about his wife!—that would be too stupid."

XXII. "Men would be insufferably unhappy if in the presence of women they thought the least bit in the world of that which they know by heart."

The number of those rare women who, like the Virgins of the Parable, have kept their lamps lighted, will always appear very small in the eyes of the defenders of virtue and fine feeling; but we must needs exclude it from the total sum of honest women, and this subtraction, consoling as it is, will increase the danger which threatens husbands, will intensify the scandal of their married life, and involve, more or less, the reputation of all other lawful spouses.

What husband will be able to sleep peacefully beside his young and beautiful wife while he knows that three celibates, at least, are on the watch; that if they have not already encroached upon his little property, they regard the bride as their destined prey, for sooner or later she will fall into their hands, either by stratagem, compulsive conquest or free choice? And it is impossible that they should fail some day or other to obtain victory!

What a startling conclusion!

On this point the purist in morality, the collets montes will accuse us perhaps of presenting here conclusions which are excessively despairing; they will be desirous of putting up a defence, either for the virtuous women or the celibates; but we have in reserve for them a final remark.

Increase the number of honest women and diminish the number of celibates, as much as you choose, you will always find that the result will be a larger number of gallant adventurers than of honest women; you will always find a vast multitude driven through social custom to commit three sorts of crime.

If they remain chaste, their health is injured, while they are the slaves of the most painful torture; they disappoint the sublime ends of nature, and finally die of consumption, drinking milk on the mountains of Switzerland!

If they yield to legitimate temptations, they either compromise the honest women, and on this point we re-enter on the subject of this book, or else they debase themselves by a horrible intercourse with the five hundred thousand women of whom we spoke in the third category of the first Meditation, and in this case, have still considerable chance of visiting Switzerland, drinking milk and dying there!

Have you never been struck, as we have been, by a certain error of organization in our social order, the evidence of which gives a moral certainty to our last calculations?

The average age at which a man marries is thirty years; the average age at which his passions, his most violent desires for genesial delight are developed, is twenty years. Now during the ten fairest years of his life, during the green season in which his beauty, his youth and his wit make him more dangerous to husbands than at any other epoch of his life, his finds himself without any means of satisfying legitimately that irresistible craving for love which burns in his whole nature. During this time, representing the sixth part of human life, we are obliged to admit that the sixth part or less of our total male population and the sixth part which is the most vigorous is placed in a position which is perpetually exhausting for them, and dangerous for society.

"Why don't they get married?" cries a religious woman.

But what father of good sense would wish his son to be married at twenty years of age?

Is not the danger of these precocious unions apparent at all? It would seem as if marriage was a state very much at variance with natural habitude, seeing that it requires a special ripeness of judgment in those who conform to it. All the world knows what Rousseau said: "There must always be a period of libertinage in life either in one state or another. It is an evil leaven which sooner or later ferments."

Now what mother of a family is there who would expose her daughter to the risk of this fermentation when it has not yet taken place?

On the other hand, what need is there to justify a fact under whose domination all societies exist? Are there not in every country, as we have demonstrated, a vast number of men who live as honestly as possible, without being either celibates or married men?

Cannot these men, the religious women will always ask, abide in continence like the priests?

Certainly, madame.

Nevertheless, we venture to observe that the vow of chastity is the most startling exception to the natural condition of man which society makes necessary; but continence is the great point in the priest's profession; he must be chaste, as the doctor must be insensible to physical sufferings, as the notary and the advocate insensible to the misery whose wounds are laid bare to their eyes, as the soldier to the sight of death which he meets on the field of battle. From the fact that the requirements of civilization ossify certain fibres of the heart and render callous certain membranes, we must not necessarily conclude that all men are bound to undergo this partial and exceptional death of the soul. This would be to reduce the human race to a condition of atrocious moral suicide.

But let it be granted that, in the atmosphere of a drawing-room the most Jansenistic in the world, appears a young man of twenty-eight who has scrupulously guarded his robe of innocence and is as truly virginal as the heath-cock which gourmands enjoy. Do you not see that the most austere of virtuous women would merely pay him a sarcastic compliment on his courage; the magistrate, the strictest that ever mounted a bench, would shake his head and smile, and all the ladies would hide themselves, so that he might not hear their laughter? When the heroic and exceptional young victim leaves the drawing-room, what a deluge of jokes bursts upon his innocent head? What a shower of insults! What is held to be more shameful in France than impotence, than coldness, than the absence of all passion, than simplicity?

The only king of France who would not have laughed was perhaps Louis XIII; but as for his roue of a father, he would perhaps have banished the young man, either under the accusation that he was no Frenchman or from a conviction that he was setting a dangerous example.

Strange contradiction! A young man is equally blamed if he passes life in Holy Land, to use an expression of bachelor life. Could it possibly be for the benefit of the honest women that the prefects of police, and mayors of all time have ordained that the passions of the public shall not manifest themselves until nightfall, and shall cease at eleven o'clock in the evening?

Where do you wish that our mass of celibates should sow their wild oats? And who is deceived on this point? as Figaro asks. Is it the governments or the governed? The social order is like the small boys who stop their ears at the theatre, so as not to hear the report of the firearms. Is society afraid to probe its wound or has it recognized the fact that evil is irremediable and things must be allowed to run their course? But there crops up here a question of legislation, for it is impossible to escape the material and social dilemma created by this balance of public virtue in the matter of marriage. It is not our business to solve this difficulty; but suppose for a moment that society in order to save a multitude of families, women and honest girls, found itself compelled to grant to certain licensed hearts the right of satisfying the desire of the celibates; ought not our laws then to raise up a professional body consisting of female Decii who devote themselves for the republic, and make a rampart of their bodies round the honest families? The legislators have been very wrong hitherto in disdaining to regulate the lot of courtesans.

XXIII. The courtesan is an institution if she is a necessity.

This question bristles with so many ifs and buts that we will bequeath it for solution to our descendants; it is right that we shall leave them something to do. Moreover, its discussion is not germane to this work; for in this, more than in any other age, there is a great outburst of sensibility; at no other epoch have there been so many rules of conduct, because never before has it been so completely accepted that pleasure comes from the heart. Now, what man of sentiment is there, what celibate is there, who, in the presence of four hundred thousand young and pretty women arrayed in the splendors of fortune and the graces of wit, rich in treasures of coquetry, and lavish in the dispensing of happiness, would wish to go--? For shame!

Let us put forth for the benefit of our future legislature in clear and brief axioms the result arrived at during the last few years.

XXIV. In the social order, inevitable abuses are laws of nature, in accordance with which mankind should frame their civil and political institutes.

XXV. "Adultery is like a commercial failure, with this difference," says Chamfort, "that it is the innocent party who has been ruined and who bears the disgrace."

In France the laws that relate to adultery and those that relate to bankruptcy require great modifications. Are they too indulgent? Do they sin on the score of bad principles? Caveant consules!

Come now, courageous athlete, who have taken as your task that which is expressed in the little apostrophe which our first Meditation addresses to people who have the charge of a wife, what are you going to say about it? We hope that this rapid review of the question does not make you tremble, that you are not one of those men whose nervous fluid congeals at the sight of a precipice or a boa constrictor! Well! my friend, he who owns soil has war and toil. The men who want your gold are more numerous than those who want your wife.

After all, husbands are free to take these trifles for arithmetical estimates, or arithmetical estimates for trifles. The illusions of life are the best things in life; that which is most respectable in life is our futile credulity. Do there not exist many people whose principles are merely prejudices, and who not having the force of character to form their own ideas of happiness and virtue accept what is ready made for them by the hand of legislators? Nor do we address those Manfreds who having taken off too many garments wish to raise all the curtains, that is, in moments when they are tortured by a sort of moral spleen. By them, however, the question is boldly stated and we know the extent of the evil.

It remains that we should examine the chances and changes which each man is likely to meet in marriage, and which may weaken him in that struggle from which our champion should issue victorious.