style="font-size:15px;"> LVIII. We do not attach ourselves permanently to any possessions, excepting in proportion to the trouble, toil and longing which they have cost us.
All our meditations have revealed to us about the basis of the primordial law of love is comprised in the following axiom, which is at the same time the principle and the result of the law.
LIX. In every case we receive only in proportion to what we give.
This last principle is so self-evident that we will not attempt to demonstrate it. We merely add a single observation which appears to us of some importance. The writer who said: "Everything is true, and everything is false," announced a fact which the human intellect, naturally prone to sophism, interprets as it chooses, but it really seems as though human affairs have as many facets as there are minds that contemplate them. This fact may be detailed as follows:
There cannot be found, in all creation, a single law which is not counterbalanced by a law exactly contrary to it; life in everything is maintained by the equilibrium of two opposing forces. So in the present subject, as regards love, if you give too much, you will not receive enough. The mother who shows her children her whole tenderness calls forth their ingratitude, and ingratitude is occasioned, perhaps, by the impossibility of reciprocation. The wife who loves more than she is loved must necessarily be the object of tyranny. Durable love is that which always keeps the forces of two human beings in equilibrium. Now this equilibrium may be maintained permanently; the one who loves the more ought to stop at the point of the one who loves the less. And is it not, after all the sweetest sacrifice that a loving heart can make, that love should so accommodate itself as to adjust the inequality?
What sentiment of admiration must rise in the soul of a philosopher on discovering that there is, perhaps, but one single principle in the world, as there is but one God; and that our ideas and our affections are subject to the same laws which cause the sun to rise, the flowers to bloom, the universe to teem with life!
Perhaps, we ought to seek in the metaphysics of love the reasons for the following proposition, which throws the most vivid light on the question of honeymoons and of Red-moons:
Man goes from aversion to love; but if he has begun by loving, and afterwards comes to feel aversion, he never returns to love.
In certain human organisms the feelings are dwarfed, as the thought may be in certain sterile imaginations. Thus, just as some minds have the faculty of comprehending the connections existing between different things without formal deduction; and as they have the faculty of seizing upon each formula separately, without combining them, or without the power of insight, comparison and expression; so in the same way, different souls may have more or less imperfect ideas of the various sentiments. Talent in love, as in every other art, consists in the power of forming a conception combined with the power of carrying it out. The world is full of people who sing airs, but who omit the ritornello, who have quarters of an idea, as they have quarters of sentiment, but who can no more co-ordinate the movements of their affections than of their thoughts. In a word, they are incomplete. Unite a fine intelligence with a dwarfed intelligence and you precipitate a disaster; for it is necessary that equilibrium be preserved in everything.
We leave to the philosophers of the boudoir or to the sages of the back parlor to investigate the thousand ways in which men of different temperaments, intellects, social positions and fortunes disturb this equilibrium. Meanwhile we will proceed to examine the last cause for the setting of the honeymoon and the rising of the Red-moon.
There is in life one principle more potent than life itself. It is a movement whose celerity springs from an unknown motive power. Man is no more acquainted with the secret of this revolution than the earth is aware of that which causes her rotation. A certain something, which I gladly call the current of life, bears along our choicest thoughts, makes use of most people's will and carries us on in spite of ourselves. Thus, a man of common-sense, who never fails to pay his bills, if he is a merchant, a man who has been able to escape death, or what perhaps is more trying, sickness, by the observation of a certain easy but daily regimen, is completely and duly nailed up between the four planks of his coffin, after having said every evening: "Dear me! to-morrow I will not forget my pills!" How are we to explain this magic spell which rules all the affairs of life? Do men submit to it from a want of energy? Men who have the strongest wills are subject to it. Is it default of memory? People who possess this faculty in the highest degree yield to its fascination.
Every one can recognize the operation of this influence in the case of his neighbor, and it is one of the things which exclude the majority of husbands from the honeymoon. It is thus that the wise man, survivor of all reefs and shoals, such as we have pointed out, sometimes falls into the snares which he himself has set.
I have myself noticed that man deals with marriage and its dangers in very much the same way that he deals with wigs; and perhaps the following phases of thought concerning wigs may furnish a formula for human life in general.
FIRST EPOCH. – Is it possible that I shall ever have white hair?
SECOND EPOCH. – In any case, if I have white hair, I shall never wear a wig. Good Lord! what is more ugly than a wig?
One morning you hear a young voice, which love much oftener makes to vibrate than lulls to silence, exclaiming:
"Well, I declare! You have a white hair!"
THIRD EPOCH. – Why not wear a well-made wig which people would not notice? There is a certain merit in deceiving everybody; besides, a wig keeps you warm, prevents taking cold, etc.
FOURTH EPOCH. – The wig is so skillfully put on that you deceive every one who does not know you.
The wig takes up all your attention, and amour-propre makes you every morning as busy as the most skillful hairdresser.
FIFTH EPOCH. – The neglected wig. "Good heavens! How tedious it is, to have to go with bare head every evening, and to curl one's wig every morning!"
SIXTH EPOCH. – The wig allows certain white hairs to escape; it is put on awry and the observer perceives on the back of your neck a white line, which contrasts with the deep tints pushed back by the collar of your coat.
SEVENTH EPOCH. – Your wig is as scraggy as dog's tooth grass; and – excuse the expression – you are making fun of your wig.
"Sir," said one of the most powerful feminine intelligences which have condescended to enlighten me on some of the most obscure passages in my book, "what do you mean by this wig?"
"Madame," I answered, "when a man falls into a mood of indifference with regard to his wig, he is, – he is – what your husband probably is not."
"But my husband is not – " (she paused and thought for a moment). "He is not amiable; he is not – well, he is not – of an even temper; he is not – "
"Then, madame, he would doubtless be indifferent to his wig!"
We looked at each other, she with a well-assumed air of dignity, I with a suppressed smile.
"I see," said I, "that we must pay special respect to the ears of the little sex, for they are the only chaste things about them."
I assumed the attitude of a man who has something of importance to disclose, and the fair dame lowered her eyes, as if she had some reason to blush.
"Madame, in these days a minister is not hanged, as once upon a time, for saying yes or no; a Chateaubriand would scarcely torture Francoise de Foix, and we wear no longer at our side a long sword ready to avenge an insult. Now in a century when
