Before applying ourselves to the examination of these three methods of living together, which must necessarily have different influences upon the happiness of husbands and wives, we must take a rapid survey of the practical object served by the bed and the part it plays in the political economy of human existence.
The most incontrovertible principle which can be laid down in this matter is, that the bed was made to sleep upon.
It would be easy to prove that the practice of sleeping together was established between married people but recently, in comparison with the antiquity of marriage.
By what reasonings has man arrived at that point in which he brought in vogue a practice so fatal to happiness, to health, even to amour-propre? Here we have a subject which it would be curious to investigate.
If you knew one of your rivals who had discovered a method of placing you in a position of extreme absurdity before the eyes of those who were dearest to you—for instance, while you had your mouth crooked like that of a theatrical mask, or while your eloquent lips, like the copper faucet of a scanty fountain, dripped pure water—you would probably stab him. This rival is sleep. Is there a man in the world who knows how he appears to others, and what he does when he is asleep?
In sleep we are living corpses, we are the prey of an unknown power which seizes us in spite of ourselves, and shows itself in the oddest shapes; some have a sleep which is intellectual, while the sleep of others is mere stupor.
There are some people who slumber with their mouths open in the silliest fashion.
There are others who snore loud enough to make the timbers shake.
Most people look like the impish devils that Michael Angelo sculptured, putting out their tongues in silent mockery of the passers-by.
The only person I know of in the world who sleeps with a noble air is Agamemnon, whom Guerin has represented lying on his bed at the moment when Clytemnestra, urged by Egisthus, advances to slay him. Moreover, I have always had an ambition to hold myself on my pillow as the king of kings Agamemnon holds himself, from the day that I was seized with dread of being seen during sleep by any other eyes than those of Providence. In the same way, too, from the day I heard my old nurse snorting in her sleep “like a whale,” to use a slang expression, I have added a petition to the special litany which I address to Saint-Honore, my patron saint, to the effect that he would save me from indulging in this sort of eloquence.
When a man wakes up in the morning, his drowsy face grotesquely surmounted by the folds of a silk handkerchief which falls over his left temple like a police cap, he is certainly a laughable object, and it is difficult to recognize in him the glorious spouse, celebrated in the strophes of Rousseau; but, nevertheless, there is a certain gleam of life to illume the stupidity of a countenance half dead—and if you artists wish to make fine sketches, you should travel on the stage-coach and, when the postilion wakes up the postmaster, just examine the physiognomies of the departmental clerks! But, were you a hundred times as pleasant to look upon as are these bureaucratic physiognomies, at least, while you have your mouth shut, your eyes are open, and you have some expression in your countenance. Do you know how you looked an hour before you awoke, or during the first hour of your sleep, when you were neither a man nor an animal, but merely a thing, subject to the dominion of those dreams which issue from the gate of horn? But this is a secret between your wife and God.
Is it for the purpose of insinuating the imbecility of slumber that the Romans decorated the heads of their beds with the head of an ass? We leave to the gentlemen who form the academy of inscriptions the elucidation of this point.
Assuredly, the first man who took it into his head, at the inspiration of the devil, not to leave his wife, even while she was asleep, should know how to sleep in the very best style; but do not forget to reckon among the sciences necessary to a man on setting up an establishment, the art of sleeping with elegance. Moreover, we will place here as a corollary to Axiom XXV of our Marriage Catechism the two following aphorisms:
Certain poets discern in modesty, in the alleged mysteries of love, some reason why the married couple should share the same bed; but the fact must be recognized that if primitive men sought the shade of caverns, the mossy couch of deep ravines, the flinty roof of grottoes to protect his pleasure, it was because the delight of love left him without defence against his enemies. No, it is not more natural to lay two heads upon the same pillow, than it is reasonable to tie a strip of muslin round the neck. Civilization is come. It has shut up a million of men within an area of four square leagues; it has stalled them in streets, houses, apartments, rooms, and chambers eight feet square; after a time it will make them shut up one upon another like the tubes of a telescope.
From this cause and from many others, such as thrift, fear, and ill-concealed jealousy, has sprung the custom of the sleeping together of the married couple; and this custom has given rise to punctuality and simultaneity in rising and retiring.
And here you find the most capricious thing in the world, the feeling most pre-eminently fickle, the thing which is worthless without its own spontaneous inspiration, which takes all its charm from the suddenness of its desires, which owes its attractions to the genuineness of its outbursts—this thing we call love, subjugated to a monastic rule, to that law of geometry which belongs to the Board of Longitude!
If I were a father I should hate the child, who, punctual as the clock, had every morning and evening an explosion of tenderness and wished me good-day and good-evening, because he was ordered to do so. It is in this way that all that is generous and spontaneous in human sentiment becomes strangled at its birth. You may judge from this what love means when it is bound to a fixed hour!
Only the Author of everything can make the sun rise and set, morn and eve, with a pomp invariably brilliant and always new, and no one here below, if we may be permitted to use the hyperbole of Jean-Baptiste Rousseau, can play the role of the sun.
From these preliminary observations, we conclude that it is not natural for two to lie under the canopy in the same bed;
That a man is almost always ridiculous when he is asleep;
And that this constant living together threatens the husband with inevitable dangers.
We are going to try, therefore, to find out a method which will bring our customs in harmony with the laws of nature, and to combine custom and nature in a way that will enable a husband to find in the mahogany of his bed a useful ally, and an aid in defending himself.
If the most brilliant, the best-looking, the cleverest of husbands wishes to find himself minotaurized just as the first year of his married life ends, he will infallibly attain that end if he is unwise enough to place two beds side by side, under the voluptuous dome of the same alcove.
The argument in support of this may be briefly stated. The following are its main lines:
The first husband who invented the twin beds was doubtless an obstetrician, who feared that in the involuntary struggles of some dream he might kick the child borne by his wife.
But no, he was rather some predestined one who distrusted his power of checking a snore.
Perhaps it was some young man who, fearing the excess of his own tenderness, found himself always lying at the edge of the bed and in danger of tumbling off, or so near to a charming wife that he disturbed her slumber.
But may it not have been some Maintenon who received the suggestion from her confessor, or, more probably, some ambitious woman who wished to rule her husband? Or, more undoubtedly, some pretty little Pompadour overcome by that Parisian infirmity so pleasantly described by M. de Maurepas in that quatrain which cost him his protracted disgrace and certainly contributed to the disasters of Louis XVI’s reign:
But why should it not have been a philosopher who dreaded the disenchantment which a woman would experience at the sight of a man asleep? And such a one would always roll himself up in a coverlet and keep his head bare.
Unknown author of this Jesuitical method, whoever thou art, in the devil’s name, we hail thee as a brother! Thou hast been the cause of many disasters. Thy work has the character of all half measures; it is satisfactory in no respect, and shares the bad points of the two other methods without yielding the advantages of either. How can the man of the nineteenth century, how can this creature so supremely intelligent, who has displayed a power well-nigh supernatural, who has employed the resources of his genius in concealing the machinery of his life, in deifying his necessary cravings in order that he might not despise them, going so far as to wrest from Chinese leaves, from Egyptian beans, from seeds of Mexico, their perfume, their treasure, their soul; going so far as to chisel the diamond, chase the silver, melt the gold ore, paint the clay and woo every art that may serve to decorate and to dignify the bowl from which he feeds!—how can this king, after having hidden under folds of muslin covered with diamonds, studded with rubies, and buried under linen, under folds of cotton, under the rich hues of silk, under the fairy patterns of lace, the partner of his wretchedness, how can he induce her to make shipwreck in the midst of all this luxury on the decks of two beds. What advantage is it that we have made the whole universe subserve our existence, our delusions, the poesy of our life? What good is it to have instituted law, morals and religion, if the invention of an upholsterer [for probably it was an upholsterer who invented the twin beds] robs our love of all its illusions, strips it bare of the majestic company of its delights and gives it in their stead nothing but what is ugliest and most odious? For this is the whole history of the two bed system.
If it be shared, our love is sublime; but should you sleep in twin beds, your love will always be grotesque. The absurdities which this half separation occasions may be comprised in either one of two situations, which will give us occasion to reveal the causes of very many marital misfortunes.
Midnight is approaching as a young woman is putting on her curl papers and yawning as she did so. I do not know whether her melancholy proceeded from a headache, seated in the right or left lobe of her brain, or whether she was passing through one of those seasons of weariness during which all things appear black to us; but to see her negligently putting up her hair for the night, to see her languidly raising her leg to take off her garter, it seemed to me that she would prefer to be drowned rather than to be denied the relief of plunging her draggled life into the slumber that might restore it. At this instant, I know not to what degree from the North Pole she stands, whether at Spitzberg or in Greenland. Cold and indifferent she goes to bed thinking, as Mistress Walter Shandy might have thought, that the morrow would be a day of sickness, that her husband is coming home very late, that the beaten eggs which she has just eaten were not sufficiently sweetened, that she owes more than five hundred francs to her dressmaker; in fine, thinking about everything which you may suppose would occupy the mind of a tired woman. In the meanwhile arrives her great lout of a husband, who, after some business meeting, has drunk punch, with a consequent elation. He takes off his boots, leaves his stockings on a lounge, his bootjack lies before the fireplace; and wrapping his head up in a red silk handkerchief, without giving himself the trouble to tuck in the corners, he fires off at his wife certain interjectory phrases, those little marital endearments, which form almost the whole conversation at those twilight hours, where drowsy reason is no longer shining in this mechanism of ours. “What, in bed already! It was devilish cold this evening! Why don’t you speak, my pet? You’ve already rolled yourself up in bed, then! Ah! you are in the dumps and pretend to be asleep!” These exclamations are mingled with yawns; and after numberless little incidents which according to the usage of each home vary this preface of the night, our friend flings himself into his own bed with a heavy thud.
Alas! before a woman who is cold, how mad a man must appear when desire renders him alternately angry and tender, insolent and abject, biting as an epigram and soothing as a madrigal; when he enacts with more or less sprightliness the scene where, in Venice Preserved, the genius of Orway has represented the senator Antonio, repeating a hundred times over at the feet of Aquilina: “Aquilina, Quilina, Lina, Aqui, Nacki!” without winning from her aught save the stroke of her whip, inasmuch as he has undertaken to fawn upon her like a dog. In the eyes of every woman, even of a lawful wife, the more a man shows eager passion under these circumstances, the more silly he appears. He is odious when he commands, he is minotaurized if he abuses his power. On this point I would remind you of certain aphorisms in the marriage catechism from which you will see that you are violating its most sacred precepts. Whether a woman yields, or does not yield, this institution of twin beds gives to marriage such an element of roughness and nakedness that the most chaste wife and the most intelligent husband are led to immodesty.
This scene, which is enacted in a thousand ways and which may originate in a thousand different incidents, has a sequel in that other situation which, while it is less pleasant, is far more terrible.
One evening when I was talking about these serious matters with the late Comte de Noce, of whom I have already had occasion to speak, a tall white-haired old man, his intimate friend, whose name I will not give, because he is still alive, looked at us with a somewhat melancholy air. We guessed that he was about to relate some tale of scandal, and we accordingly watched him, somewhat as the stenographer of the Moniteur might watch, as he mounted the tribune, a minister whose speech had already been written out for the reporter. The story-teller on this occasion was an old marquis, whose fortune, together with his wife and children, had perished in the disasters of the Revolution. The marchioness had been one of the most inconsistent women of the past generation; the marquis accordingly was not wanting in observations on feminine human nature. Having reached an age in which he saw nothing before him but the gulf of the grave, he spoke about himself as if the subject of his talk were Mark Antony or Cleopatra.
“My young friend”—he did me the honor to address me, for it was I who made the last remark in this discussion—“your reflections make me think of a certain evening, in the course of which one of my friends conducted himself in such a manner as to lose forever the respect of his wife. Now, in those days a woman could take vengeance with marvelous facility—for it was always a word and a blow. The married couple I speak of were particular in sleeping on separate beds, with their head under the arch of the same alcove. They came home one night from a brilliant ball given by the Comte de Mercy, ambassador of the emperor. The husband had lost a considerable sum at play, so he was completely absorbed in thought. He had to pay a debt, the next day, of six thousand crowns!—and you will recollect, Noce, that a hundred crowns couldn’t be made up from scraping together the resources of ten such musketeers. The young woman, as generally happens under such circumstances, was in a gale of high spirits. ‘Give to the marquis,’ she said to a valet de chambre, ‘all that he requires for his toilet.’ In those days people dressed for the night. These extraordinary words did not rouse the husband from his mood of abstraction, and then madame, assisted by her maid, began to indulge in a thousand coquetries. ‘Was my appearance to your taste this evening?’ ‘You are always to my taste,’ answered the marquis, continuing to stride up and down the room. ‘You are very gloomy! Come and talk to me, you frowning lover,’ said she, placing herself before him in the most seductive negligee. But you can have no idea of the enchantments of the marchioness unless you had known her. Ah! you have seen her, Noce!” he said with a mocking smile. “Finally, in spite of all her allurements and beauty, the marchioness was lost sight of amid thoughts of the six thousand crowns which this fool of a husband could not get out of his head, and she went to bed all alone. But women always have one resource left; so that the moment that the good husband made as though he would get into his bed, the marchioness cried, ‘Oh, how cold I am!’ ‘So am I,’ he replied. ‘How is it that the servants have not warmed our beds?’—And then I rang.”
The Comte de Noce could not help laughing, and the old marquis, quite put out of countenance, stopped short.
Not to divine the desire of a wife, to snore while she lies awake, to be in Siberia when she is in the tropics, these are the slighter disadvantages of twin beds. What risks will not a passionate woman run when she becomes aware that her husband is a heavy sleeper?
I am indebted to Beyle for an Italian anecdote, to which his dry and sarcastic manner lent an infinite charm, as he told me this tale of feminine hardihood.
Ludovico had his palace at one end of the town of Milan; at the other was that of the Countess of Pernetti. At midnight, on a certain occasion, Ludovico resolved, at the peril of his life, to make a rash expedition for the sake of gazing for one second on the face he adored, and accordingly appeared as if by magic in the palace of his well-beloved. He reached the nuptial chamber. Elisa Pernetti, whose heart most probably shared the desire of her lover, heard the sound of his footsteps and divined his intention. She saw through the walls of her chamber a countenance glowing with love. She rose from her marriage bed, light as a shadow she glided to the threshold of her door, with a look she embraced him, she seized his hand, she made a sign to him, she drew him in.
“But he will kill you!” said he.
“Perhaps so.”
But all this amounts to nothing. Let us grant that most husbands sleep lightly. Let us grant that they sleep without snoring, and that they always discern the degree of latitude at which their wives are to be found. Moreover, all the reasons which we have given why twin beds should be condemned, let us consider but dust in the balance. But, after all, a final consideration would make us also proscribe the use of beds ranged within the limits of the same alcove.
To a man placed in the position of a husband, there are circumstances which have led us to consider the nuptial couch as an actual means of defence. For it is only in bed that a man can tell whether his wife’s love is increasing or decreasing. It is the conjugal barometer. Now to sleep in twin beds is to wish for ignorance. You will understand, when we come to treat of civil war (See Part Third) of what extreme usefulness a bed is and how many secrets a wife reveals in bed, without knowing it.
Do not therefore allow yourself to be led astray by the specious good nature of such an institution as that of twin beds.
It is the silliest, the most treacherous, the most dangerous in the world. Shame and anathema to him who conceived it!
But in proportion as this method is pernicious in the case of young married people, it is salutary and advantageous for those who have reached the twentieth year of married life. Husband and wife can then most conveniently indulge their duets of snoring. It will, moreover, be more convenient for their various maladies, whether rheumatism, obstinate gout, or even the taking of a pinch of snuff; and the cough or the snore will not in any respect prove a greater hindrance than it is found to be in any other arrangement.
We have not thought it necessary to mention the exceptional cases which authorize a husband to resort to twin beds. However, the opinion of Bonaparte was that when once there had taken place an interchange of life and breath (such are his words), nothing, not even sickness, should separate married people. This point is so delicate that it is not possible here to treat it methodically.
Certain narrow minds will object that there are certain patriarchal families whose legislation of love is inflexible in the matter of two beds and an alcove, and that, by this arrangement, they have been happy from generation to generation. But, the only answer that the author vouchsafes to this is that he knows a great many respectable people who pass their lives in watching games of billiards.
There cannot be found in Europe a hundred husbands of each nation sufficiently versed in the science of marriage, or if you like, of life, to be able to dwell in an apartment separate from that of their wives.
The power of putting this system into practice shows the highest degree of intellectual and masculine force.
The married couple who dwell in separate apartments have become either divorced, or have attained to the discovery of happiness. They either abominate or adore each other. We will not undertake to detail here the admirable precepts which may be deduced from this theory whose end is to make constancy and fidelity easy and delightful. It may be sufficient to declare that by this system alone two married people can realize the dream of many noble souls. This will be understood by all the faithful.
As for the profane, their curious questionings will be sufficiently answered by the remark that the object of this institution is to give happiness to one woman. Which among them will be willing to deprive general society of any share in the talents with which they think themselves endowed, to the advantage of one woman? Nevertheless, the rendering of his mistress happy gives any one the fairest title to glory which can be earned in this valley of Jehosaphat, since, according to Genesis, Eve was not satisfied even with a terrestrial Paradise. She desired to taste the forbidden fruit, the eternal emblem of adultery.
But there is an insurmountable reason why we should refrain from developing this brilliant theory. It would cause a digression from the main theme of our work. In the situation which we have supposed to be that of a married establishment, a man who is sufficiently unwise to sleep apart from his wife deserves no pity for the disaster which he himself invites.
Let us then resume our subject. Every man is not strong enough to undertake to occupy an apartment separate from that of his wife; although any man might derive as much good as evil from the difficulties which exist in using but one bed.
We now proceed to solve the difficulties which superficial minds may detect in this method, for which our predilection is manifest.
But this paragraph, which is in some sort a silent one, inasmuch as we leave it to the commentaries which will be made in more than one home, may serve as a pedestal for the imposing figure of Lycurgus, that ancient legislator, to whom the Greeks are indebted for their profoundest thoughts on the subject of marriage. May his system be understood by future generations! And if modern manners are too much given to softness to adopt his system in its entirety, they may at least be imbued with the robust spirit of this admirable code.
On a night in December, Frederick the Great looked up at the sky, whose stars were twinkling with that clear and living light which presages heavy frost, and he exclaimed, “This weather will result in a great many soldiers to Prussia.”
The king expressed here, by a single phrase, the principal disadvantage which results from the constant living together of married people. Although it may be permitted to Napoleon and to Frederick to estimate the value of a woman more or less according to the number of her children, yet a husband of talent ought, according to the maxims of the thirteenth Meditation, to consider child-begetting merely as a means of defence, and it is for him to know to what extent it may take place.
The observation leads into mysteries from which the physiological Muse recoils. She has been quite willing to enter the nuptial chambers while they are occupied, but she is a virgin and a prude, and there are occasions on which she retires. For, since it is at this passage in my book that the Muse is inclined to put her white hands before her eyes so as to see nothing, like the young girl looking through the interstices of her tapering fingers, she will take advantage of this attack of modesty, to administer a reprimand to our manners. In England the nuptial chamber is a sacred place. The married couple alone have the privilege of entering it, and more than one lady, we are told, makes her bed herself. Of all the crazes which reign beyond the sea, why should the only one which we despise be precisely that, whose grace and mystery ought undoubtedly to meet the approval of all tender souls on this continent? Refined women condemn the immodesty with which strangers are introduced into the sanctuary of marriage. As for us, who have energetically anathematized women who walk abroad at the time when they expect soon to be confined, our opinion cannot be doubted. If we wish the celibate to respect marriage, married people ought to have some regard for the inflammability of bachelors.
To sleep every night with one’s wife may seem, we confess, an act of the most insolent folly.
Many husbands are inclined to ask how a man, who desires to bring marriage to perfection, dare prescribe to a husband a rule of conduct which would be fatal in a lover.
Nevertheless, such is the decision of a doctor of arts and sciences conjugal.
In the first place, without making a resolution never to sleep by himself, this is the only course left to a husband, since we have demonstrated the dangers of the preceding systems. We must now try to prove that this last method yields more advantage and less disadvantage than the two preceding methods, that is, so far as relates to the critical position in which a conjugal establishment stands.
Our observations on the twin beds ought to have taught husbands that they should always be strung into the same degree of fervor as that which prevails in the harmonious organization of their wives. Now it seems to us that this perfect equality in feelings would naturally be created under the white Aegis, which spreads over both of them its protecting sheet; this at the outset is an immense advantage, and really nothing is easier to verify at any moment than the degree of love and expansion which a woman reaches when the same pillow receives the heads of both spouses.
Man [we speak now of the species] walks about with a memorandum always totalized, which shows distinctly and without error the amount of passion which he carries within him. This mysterious gynometer is traced in the hollow of the hand, for the hand is really that one of our members which bears the impress most plainly of our characters. Chirology is a fifth work which I bequeath to my successors, for I am contented here to make known but the elements of this interesting science.
The hand is the essential organ of touch. Touch is the sense which very nearly takes the place of all the others, and which alone is indispensable. Since the hand alone can carry out all that a man desires, it is to an extent action itself. The sum total of our vitality passes through it; and men of powerful intellects are usually remarkable for their shapely hands, perfection in that respect being a distinguishing trait of their high calling.
Jesus Christ performed all His miracles by the imposition of hands. The hand is the channel through which life passes. It reveals to the physician all the mysteries of our organism. It exhales more than any other part of our bodies the nervous fluid, or that unknown substance, which for want of another term we style will. The eye can discover the mood of our soul but the hand betrays at the same time the secrets of the body and those of the soul. We can acquire the faculty of imposing silence on our eyes, on our lips, on our brows, and on our forehead; but the hand never dissembles and nothing in our features can be compared to the richness of its expression. The heat and cold which it feels in such delicate degrees often escape the notice of other senses in thoughtless people; but a man knows how to distinguish them, however little time he may have bestowed in studying the anatomy of sentiments and the affairs of human life. Thus the hand has a thousand ways of becoming dry, moist, hot, cold, soft, rough, unctuous. The hand palpitates, becomes supple, grows hard and again is softened. In fine it presents a phenomenon which is inexplicable so that one is tempted to call it the incarnation of thought. It causes the despair of the sculptor and the painter when they wish to express the changing labyrinth of its mysterious lineaments. To stretch out your hand to a man is to save him, it serves as a ratification of the sentiments we express. The sorcerers of every age have tried to read our future destines in those lines which have nothing fanciful in them, but absolutely correspond with the principles of each one’s life and character. When she charges a man with want of tact, which is merely touch, a woman condemns him without hope. We use the expressions, the “Hand of Justice,” the “Hand of God;” and a coup de main means a bold undertaking.
To understand and recognize the hidden feelings by the atmospheric variations of the hand, which a woman almost always yields without distrust, is a study less unfruitful and surer than that of physiognomy.
In this way you will be able, if you acquire this science, to wield vast power, and to find a clue which will guide you through the labyrinth of the most impenetrable heart. This will render your living together free from very many mistakes, and, at the same time, rich in the acquisition of many a treasure.
Buffon and certain physiologists affirm that our members are more completely exhausted by desire than by the most keen enjoyments. And really, does not desire constitute of itself a sort of intuitive possession? Does it not stand in the same relation to visible action, as those incidents in our mental life, in which we take part in a dream, stand to the incidents of our actual life? This energetic apprehension of things, does it not call into being an internal emotion more powerful than that of the external action? If our gestures are only the accomplishment of things already enacted by our thought, you may easily calculate how desire frequently entertained must necessarily consume the vital fluids. But the passions which are no more than the aggregation of desires, do they not furrow with the wrinkle of their lightning the faces of the ambitious, of gamblers, for instance, and do they not wear out their bodies with marvelous swiftness?
These observations, therefore, necessarily contain the germs of a mysterious system equally favored by Plato and by Epicurus; we will leave it for you to meditate upon, enveloped as it is in the veil which enshrouds Egyptian statues.
But the greatest mistake that a man commits is to believe that love can belong only to those fugitive moments which, according to the magnificent expression of Bossuet, are like to the nails scattered over a wall: to the eye they appear numerous; but when they are collected they make but a handful.
Love consists almost always in conversation. There are few things inexhaustible in a lover: goodness, gracefulness and delicacy. To feel everything, to divine everything, to anticipate everything; to reproach without bringing affliction upon a tender heart; to make a present without pride; to double the value of a certain action by the way in which it is done; to flatter rather by actions than by words; to make oneself understood rather than to produce a vivid impression; to touch without striking; to make a look and the sound of the voice produce the effect of a caress; never to produce embarrassment; to amuse without offending good taste; always to touch the heart; to speak to the soul—this is all that women ask. They will abandon all the delights of all the nights of Messalina, if only they may live with a being who will yield them those caresses of the soul, for which they are so eager, and which cost nothing to men if only they have a little consideration.
This outline comprises a great portion of such secrets as belong to the nuptial couch. There are perhaps some witty people who may take this long definition of politeness for a description of love, while in any case it is no more than a recommendation to treat your wife as you would treat the minister on whose good-will depends your promotion to the post you covet.
I hear numberless voices crying out that this book is a special advocate for women and neglects the cause of men;
That the majority of women are unworthy of these delicate attentions and would abuse them;
That there are women given to licentiousness who would not lend themselves to very much of what they would call mystification;
That women are nothing but vanity and think of nothing but dress;
That they have notions which are truly unreasonable;
That they are very often annoyed by an attention;
That they are fools, they understand nothing, are worth nothing, etc.
In answer to all these clamors we will write here the following phrases, which, placed between two spaces, will perhaps have the air of a thought, to quote an expression of Beaumarchais.
The reasons why the single bed must triumph over the other two methods of organizing the nuptial couch are as follows: In the single couch we have a faithful interpreter to translate with profound truthfulness the sentiments of a woman, to render her a spy over herself, to keep her at the height of her amorous temperature, never to leave her, to have the power of hearing her breathe in slumber, and thus to avoid all the nonsense which is the ruin of so many marriages.
As it is impossible to receive benefits without paying for them, you are bound to learn how to sleep gracefully, to preserve your dignity under the silk handkerchief that wraps your head, to be polite, to see that your slumber is light, not to cough too much, and to imitate those modern authors who write more prefaces than books.
The time always comes in which nations and women even the most stupid perceive that their innocence is being abused. The cleverest policy may for a long time proceed in a course of deceit; but it would be very happy for men if they could carry on their deceit to an infinite period; a vast amount of bloodshed would then be avoided, both in nations and in families.
Nevertheless, we hope that the means of defence put forth in the preceding Meditations will be sufficient to deliver a certain number of husbands from the clutches of the Minotaur! You must agree with the doctor that many a love blindly entered upon perishes under the treatment of hygiene or dies away, thanks to marital policy. Yes [what a consoling mistake!] many a lover will be driven away by personal efforts, many a husband will learn how to conceal under an impenetrable veil the machinery of his machiavelism, and many a man will have better success than the old philosopher who cried: Nolo coronari!
But we are here compelled to acknowledge a mournful truth. Despotism has its moments of secure tranquillity. Her reign seems like the hour which precedes the tempest, and whose silence enables the traveler, stretched upon the faded grass, to hear at a mile’s distance, the song of the cicada. Some fine morning an honest woman, who will be imitated by a great portion of our own women, discerns with an eagle eye the clever manoeuvres which have rendered her the victim of an infernal policy. She is at first quite furious at having for so long a time preserved her virtue. At what age, in what day, does this terrible revolution occur? This question of chronology depends entirely upon the genius of each husband; for it is not the vocation of all to put in practice with the same talent the precepts of our conjugal gospel.
“A man must have very little love,” the mystified wife will exclaim, “to enter upon such calculations as these! What! From the first day I have been to him perpetually an object of suspicion! It is monstrous, even a woman would be incapable of such artful and cruel treachery!”
This is the question. Each husband will be able to understand the variations of this complaint which will be made in accordance with the character of the young Fury, of whom he has made a companion.
A woman by no means loses her head under these circumstances; she holds her tongue and dissembles. Her vengeance will be concealed. Only you will have some symptoms of hesitation to contend with on the arrival of the crisis, which we presume you to have reached on the expiration of the honeymoon; but you will also have to contend against a resolution. She has determined to revenge herself. From that day, so far as regards you, her mask, like her heart, has turned to bronze. Formerly you were an object of indifference to her; you are becoming by degrees absolutely insupportable. The Civil War commences only at the moment in which, like the drop of water which makes the full glass overflow, some incident, whose more or less importance we find difficulty in determining, has rendered you odious. The lapse of time which intervenes between this last hour, the limit of your good understanding, and the day when your wife becomes cognizant of your artifices, is nevertheless quite sufficient to permit you to institute a series of defensive operations, which we will now explain.
Up to this time you have protected your honor solely by the exertion of a power entirely occult. Hereafter the wheels of your conjugal machinery must be set going in sight of every one. In this case, if you would prevent a crime you must strike a blow. You have begun by negotiating, you must end by mounting your horse, sabre in hand, like a Parisian gendarme. You must make your horse prance, you must brandish your sabre, you must shout strenuously, and you must endeavor to calm the revolt without wounding anybody.
Just as the author has found a means of passing from occult methods to methods that are patent, so it is necessary for the husband to justify the sudden change in his tactics; for in marriage, as in literature, art consists entirely in the gracefulness of the transitions. This is of the highest importance for you. What a frightful position you will occupy if your wife has reason to complain of your conduct at the moment, which is, perhaps, the most critical of your whole married life!
You must therefore find some means or other to justify the secret tyranny of your initial policy; some means which still prepare the mind of your wife for the severe measures which you are about to take; some means which so far from forfeiting her esteem will conciliate her; some means which will gain her pardon, which will restore some little of that charm of yours, by which you won her love before your marriage.
“But what policy is it that demands this course of action? Is there such a policy?”
Certainly there is.
But what address, what tact, what histrionic art must a husband possess in order to display the mimic wealth of that treasure which we are about to reveal to him! In order to counterfeit the passion whose fire is to make you a new man in the presence of your wife, you will require all the cunning of Talma.
This passion is JEALOUSY.
“My husband is jealous. He has been so from the beginning of our marriage. He has concealed this feeling from me by his usual refined delicacy. Does he love me still? I am going to do as I like with him!”
Such are the discoveries which a woman is bound to make, one after another, in accordance with the charming scenes of the comedy which you are enacting for your amusement; and a man of the world must be an actual fool, if he fails in making a woman believe that which flatters her.
With what perfection of hypocrisy must you arrange, step by step, your hypocritical behavior so as to rouse the curiosity of your wife, to engage her in a new study, and to lead her astray among the labyrinths of your thought!
Ye sublime actors! Do ye divine the diplomatic reticence, the gestures of artifice, the veiled words, the looks of doubtful meaning which some evening may induce your wife to attempt the capture of your secret thoughts?
Ah! to laugh in your sleeve while you are exhibiting the fierceness of a tiger; neither to lie nor to tell the truth; to comprehend the capricious mood of a woman, and yet to make her believe that she controls you, while you intend to bind her with a collar of iron! O comedy that has no audience, which yet is played by one heart before another heart and where both of you applaud because both of you think that you have obtained success!
She it is who will tell you that you are jealous, who will point out to you that she knows you better than you know yourself, who will prove to you the uselessness of your artifices and who perhaps will defy you. She triumphs in the excited consciousness of the superiority which she thinks she possesses over you; you of course are ennobled in her eyes; for she finds your conduct quite natural. The only thing she feels is that your want of confidence was useless; if she wished to betray, who could hinder her?
Then, some evening, you will burst into a passion, and, as some trifle affords you a pretext, you will make a scene, in the course of which your anger will make you divulge the secret of your distress. And here comes in the promulgation of our new code.
Have no fear that a woman is going to trouble herself about this. She needs your jealousy, she rather likes your severity. This comes from the fact that in the first place she finds there a justification for her own conduct; and then she finds immense satisfaction in playing before other people the part of a victim. What delightful expressions of sympathy will she receive! Afterwards she will use this as a weapon against you, in the expectation thereby of leading you into a pitfall.
She sees in your conduct the source of a thousand more pleasures in her future treachery, and her imagination smiles at all the barricades with which you surround her, for will she not have the delight of surmounting them all?
Women understand better than we do the art of analyzing the two human feelings, which alternately form their weapons of attack, or the weapons of which they are victims. They have the instinct of love, because it is their whole life, and of jealousy, because it is almost the only means by which they can control us. Within them jealousy is a genuine sentiment and springs from the instinct of self-preservation; it is vital to their life or death. But with men this feeling is absolutely absurd when it does not subserve some further end.
To entertain feelings of jealousy towards the woman you love, is to start from a position founded on vicious reasoning. We are loved, or we are not loved; if a man entertains jealousy under either of these circumstances, it is a feeling absolutely unprofitable to him; jealousy may be explained as fear, fear in love. But to doubt one’s wife is to doubt one’s self.
To be jealous is to exhibit, at once, the height of egotism, the error of amour-propre, the vexation of morbid vanity. Women rather encourage this ridiculous feeling, because by means of it they can obtain cashmere shawls, silver toilet sets, diamonds, which for them mark the high thermometer mark of their power. Moreover, unless you appear blinded by jealousy, your wife will not keep on her guard; for there is no pitfall which she does not distrust, excepting that which she makes for herself.
Thus the wife becomes the easy dupe of a husband who is clever enough to give to the inevitable revolution, which comes sooner or later, the advantageous results we have indicated.
You must import into your establishment that remarkable phenomenon whose existence is demonstrated in the asymptotes of geometry. Your wife will always try to minotaurize you without being successful. Like those knots which are never so tight as when one tries to loosen them, she will struggle to the advantage of your power over her, while she believes that she is struggling for her independence.
The highest degree of good play on the part of a prince lies in persuading his people that he goes to war for them, while all the time he is causing them to be killed for his throne.
But many husbands will find a preliminary difficulty in executing this plan of campaign. If your wife is a woman of profound dissimulation, the question is, what signs will indicate to her the motives of your long mystification?
It will be seen that our Meditation on the Custom House, as well as that on the Bed, has already revealed certain means of discerning the thought of a woman; but we make no pretence in this book of exhaustively stating the resources of human wit, which are immeasurable. Now here is a proof of this. On the day of the Saturnalia the Romans discovered more features in the character of their slaves, in ten minutes, than they would have found out during the rest of the year! You ought therefore to ordain Saturnalia in your establishment, and to imitate Gessler, who, when he saw William Tell shoot the apple off his son’s head, was forced to remark, “Here is a man whom I must get rid of, for he could not miss his aim if he wished to kill me.”
You understand, then, that if your wife wishes to drink Roussillon wine, to eat mutton chops, to go out at all hours and to read the encyclopaedia, you are bound to take her very seriously. In the first place, she will begin to distrust you against her own wish, on seeing that your behaviour towards her is quite contrary to your previous proceedings. She will suppose that you have some ulterior motive in this change of policy, and therefore all the liberty that you give her will make her so anxious that she cannot enjoy it. As regards the misfortunes that this change may bring, the future will provide for them. In a revolution the primary principle is to exercise a control over the evil which cannot be prevented and to attract the lightning by rods which shall lead it to the earth.
And now the last act of the comedy is in preparation.
The lover who, from the day when the feeblest of all first symptoms shows itself in your wife until the moment when the marital revolution takes place, has jumped upon the stage, either as a material creature or as a being of the imagination—the LOVER, summoned by a sign from her, now declares: “Here I am!”