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
