Either love first and marriage after, or marriage first and love after. Which of these two ways is the better, and the most certain to lead us to the paradise of two?
Theoretically, the answer cannot be [Pg 37] doubted; one ought to love first and marry after.
In practice, however, it is not always so. Many marriages inspired by love end badly, while others, planned by reason more than the heart, turn out well.
And why? If the theory is true, it ought to accord with the practice, and if it contradicts the practice the theory must be mistaken.
The apparent contradiction can be explained at once if we reflect that love is every day spoken of as the desire for the possession of the woman, and this alone is certainly not sufficient to make two people happy. Give love and lust2 their real names and every difficulty immediately disappears, and we then see the happy dogma, [Pg 38] Love first and marriage after, shine out in all its splendour. If by legal means alone a man can possess the woman he loves and if the passion be violent, the greatest libertine3, and even the enemy of matrimony, bow their heads under the Furc? Caudin? of female virtue4 and the civil code, and marry. It is a stony5 road and full of pitfalls6, but one which, nevertheless, may sometimes lead to the happiness of the two. Gradually there becomes associated with the desire of the senses, that more valuable sense of the affinity7 of hearts, and when the desire is satisfied there remains8 still the enjoyment9 of the more delicate dainties of the understanding and affection. To transform lust into love is a difficult work, but worthy10 of woman’s holy virtue, and [Pg 39] the woman can succeed in doing so, even when possession has cooled desire and age dimmed her beauty; but she must be a sublime11 being and possess lasting12 gifts of sentiment and thought; if her companion be also an elect soul, who knows how to value this lasting and solid virtue, and who understands ideality of spirit as well as grace of form, so much the better.
Sublime beings and elect souls are always exceptional, and if, in the innumerable crowd of husbands and wives, they have reached the yes by the way of desire of the flesh, they soon find that the game was not worth the candle, and that the muddy swamp of weariness and animal familiarity of sex follows upon the first outburst of voluptuousness13. [Pg 40] The woman sometimes succeeds in fanning and reviving it with inexhaustible coquetry, but one gets scorched14, and the distaste may become even more obstinate15 the more ingenious are the remedies used to oppose it. A marriage inspired only by the desires of the flesh, maintained only by the bread of lust, is a very poor and abject16 thing, that can very rarely give peace to the mind, and much less happiness. Even in the most vulgar and sensual natures, there is something that rebels against the permanent animal, and raises its voice in demand for a more human form of food. Man, like the swine, wallows in the mud, but with this difference: he likes to wash himself, and to [Pg 41] look up to the heavens from the trough. It must be added that in marriage the dignities of father and mother only increase the responsibility of the two consorts17 to animate18 and enlarge the human nut at the expense of the animal pulp19. The spirituality of the family impresses itself upon the coarsest nature and the most obtuse20 nerves, by warming the atmosphere and revealing a streak21 of blue in the heaven above.
Woe22 to the man who, in solitary23 and sad contemplation of his wife, says to himself: My companion is only a female!
Much worse is it, and woe to that woman who, in the night watches, looking at her husband as he snores, [Pg 42] says in a low, fretful voice: My husband is only a male!
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There is hardly a man who would confess to his friends, or even to himself, that he married a woman to possess her. Even if it were true, modesty24 and pride fight against the confession25, and with one of those clever self-deceptions with which we know how to embellish26 and deceive our own consciences, we exclaim in a decided27 and convinced tone, I love her!
If it be so difficult a thing to distinguish between gold and its alloy28, true and false diamonds, eastern and Roman pearls, imagine whether it is easy to distinguish between the desire [Pg 43] of the flesh and true love. Yet this is just one of those most dangerous and hidden pitfalls which bring death to happiness in the battle waged in our minds between the to be or not to be, when we have to decide whether or no we ought to give the holy name of wife to the woman we desire. In other books of mine I have ventured to give some advice to those aspiring29 to matrimony to enable them to distinguish between true love and carnal excitement, which only affects one organ.
As I believe, however, that we have here before our eyes one of the gravest and most vital questions in the art of taking a wife, I may be allowed to enter more minutely into particulars.
[Pg 44]
Always doubt a sudden impression, so called a coup30 de foudre, if it has seized you after long abstinence from woman’s society.
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For love also, and perhaps more for love than for the brain, it is prudent31 to remember the fasting Philip.
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If you fear being enamoured of a young girl and are not disposed toward marriage, go and see all the married and young ladies most famed for beauty, grace, and elegance32, and make your comparisons. If they be unfavourable to her, doubt directly the [Pg 45] seriousness and depth of your passion.
This has to do only with what we call physical love, but I speak of it at some length as it is the first door opened when a man and woman see each other for the first time. But I do not mean that it is the only one which leads you to the fatal yes. It ought only to give you an entrance into the ante-chamber where you must wait patiently until heart and mind open the doors of the inner rooms, where you will have to live all your life.
If there has been no coup de foudre, but the sympathy came gradually, developed and grew until it became a real passion, then all my counsels of examination and experiment will [Pg 46] be perfectly33 useless. At each visit you unconsciously, and without thinking of it at all, correct or confirm the first impression—now trimming, now increasing the warmth of the original sympathy. How many wooings, how many marriages have miscarried in our fancy without our knowing a word of it, or even having spoken an affectionate word to the person who awakened34 so sudden and strong an impression in us! A being suddenly appeared on the horizon, perhaps in an hour in which we felt the weight of solitude35, the tortures of abstinence, and we said to ourselves directly: What a charming and sweet creature! Why do I not take her for mine ... and forever?
The apparition36 passed from our [Pg 47] gaze, but we carried it home with us carved, or rather written, on our minds in fire. We saw her between the lines of the book we read, in our dreams, everywhere.
A few days later we see her in the street, or in society, and we vainly endeavor to reconcile the reality with the figure we saw in our imagination. The discord37 is complete. The woman is not the same, and smiling to ourselves over the love which we had dreamt of in the silence of our minds, we exclaim, “How could I ever have admired this vulgar, ugly, faded creature and wished to have her for my own!”
It is well, indeed, when the sketch38 can be corrected so soon; unfortunately it sometimes occurs after [Pg 48] several visits, when we may have compromised our heart and perhaps our word.
Prudence39, then, adelante Pedro con1 juicio!
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Science teaches that no force in the world is lost, no energy consumed, but that force and energy transform themselves one into the other without loss at all. Then I ask myself—but all the desires that men and women breathe out in the streets, in society, in theatres, or wherever they meet, where do they end? All those glances of the eyes which carry fire enough in their rays to burn and consume the whole planetary system; all those heart beatings which make the face [Pg 49] burn and attract two beings, two organisms, two lives to each other; when (as in most cases) they pass like meteors without fructifying40 the earth, where do they go? Those terrible energies, the fruit of the most intricate and sublime mechanism41 of our brains and nerves; into what do they transport themselves when they produce neither words, tears, lust, crime, matrimony, nor sin?
And yet these desires are many; they meet day and night in the crowded streets, in the whirl of railway carriages, in the dense42 crowd, in the solitary mountain paths; they plough through space, and if we were able to see them we should see the air lighted up by them as by the convulsive lightning of a tropical tempest.
[Pg 50]
But where do they go? Where is so much light consumed? Who warms himself with all this mighty43 heat? And where are the ashes of such a fire?
I know not; perhaps biologists and physicists44 of the future will tell us.
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Another elementary, but most important aid toward the wise choice of a wife, is to see a large number of women before choosing her to whom you wish to give name, heart, and life.
If you have chosen your companion in the narrow circle of a village without leaving it, you may be proud to have gained the prettiest girl among a dozen companions. But woe to you, should you suddenly go to other villages, or still worse to some large [Pg 51] city; you may find the comparison odious45, most odious, and yet irremediable.
This is why men who have seen and travelled a great deal generally make the best husbands; for making their choice on a larger basis, there is great probability of their choosing well, and perhaps also for another reason, women more easily pardon some former gallantry in their fiancés than a too ingenuous46 virtue. Don Giovanni has always seemed more pleasing to them than the chaste47 Joseph.
A woman who knows that she is preferred and chosen as a companion, by one who has seen and known a hundred or a thousand other women, is proud of it, and with reason.
[Pg 52]
I do not know if all women will share my opinion, but those who know most of the science of love will most certainly think with me. Were I a woman, my ideal of a husband would be a man who had travelled in all the six parts of the world, and had seen and admired all the women there.
And continuing my Utopia, but bringing it down to the level of earth; were I a woman and had I doubts about the sincerity48 of the passion awakened in my fiancé, I should wish him to make a journey through all Europe which should last a year, and if on his return he still found me worthy of him, I would give him my hand with the certainty of having a loving and faithful husband.
[Pg 53]
Time is a valuable element to add weight to our choice; it is one of the best gauges49 of comparison by which to distinguish true love from carnal excitement. It is an old axiom, confirmed by universal experience, that time cools and extinguishes the small attacks of love, but strengthens and invigorates the more serious ones. The fatal brevity of our lives, the natural impatience50 of all those in love, conspire51 together to hasten marriage, but as far as I know and am able, I recommend men and women to acquire the sainted virtue of patience. I pray women again and again in their love affairs (in which as people say they are more men than we are), to follow the tactics of Fabius the temporizer52: wait, wait, and still [Pg 54] wait. Love is centred in a most serious moment, one most pregnant with consequences to our whole lives, and a month or two more will only increase the dignity of the choice, and be a guarantee for the future. The honeymoon53 will shine all the longer above our horizon, the more we wait for it, with the poetry of desire and the ideality of hope.
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1
con
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| n.反对的观点，反对者，反对票，肺病；vt.精读，学习，默记；adv.反对地，从反面；adj.欺诈的 | |
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lust
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| n.性(淫)欲；渴(欲)望；vi.对…有强烈的欲望 | |
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3
libertine
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| n.淫荡者；adj.放荡的，自由思想的 | |
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virtue
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| n.德行，美德；贞操；优点；功效，效力 | |
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5
stony
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| adj.石头的，多石头的，冷酷的，无情的 | |
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6
pitfalls
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| （捕猎野兽用的）陷阱( pitfall的名词复数 )； 意想不到的困难，易犯的错误 | |
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affinity
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| n.亲和力，密切关系 | |
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remains
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| n.剩余物，残留物；遗体，遗迹 | |
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9
enjoyment
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| n.乐趣；享有；享用 | |
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worthy
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| adj.(of)值得的，配得上的；有价值的 | |
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11
sublime
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| adj.崇高的，伟大的；极度的，不顾后果的 | |
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12
lasting
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| adj.永久的，永恒的；vbl.持续，维持 | |
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13
voluptuousness
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| n.风骚，体态丰满 | |
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14
scorched
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| 烧焦，烤焦( scorch的过去式和过去分词 )； 使（植物）枯萎，把…晒枯； 高速行驶； 枯焦 | |
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15
obstinate
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| adj.顽固的，倔强的，不易屈服的，较难治愈的 | |
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abject
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| adj.极可怜的，卑屈的 | |
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consorts
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| n.配偶( consort的名词复数 )；（演奏古典音乐的）一组乐师；一组古典乐器；一起v.结伴( consort的第三人称单数 )；交往；相称；调和 | |
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18
animate
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| v.赋于生命，鼓励；adj.有生命的，有生气的 | |
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pulp
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| n.果肉，纸浆；v.化成纸浆，除去...果肉，制成纸浆 | |
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obtuse
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| adj.钝的；愚钝的 | |
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21
streak
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| n.条理，斑纹，倾向，少许，痕迹；v.加条纹，变成条纹，奔驰，快速移动 | |
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22
woe
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| n.悲哀，苦痛，不幸，困难；int.用来表达悲伤或惊慌 | |
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23
solitary
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| adj.孤独的，独立的，荒凉的；n.隐士 | |
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modesty
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| n.谦逊，虚心，端庄，稳重，羞怯，朴素 | |
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confession
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| n.自白，供认，承认 | |
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embellish
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| v.装饰，布置；给…添加细节，润饰 | |
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decided
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| adj.决定了的，坚决的；明显的，明确的 | |
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28
alloy
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| n.合金，(金属的)成色 | |
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aspiring
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| adj.有志气的；有抱负的；高耸的v.渴望；追求 | |
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30
coup
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| n.政变；突然而成功的行动 | |
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31
prudent
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| adj.谨慎的，有远见的，精打细算的 | |
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elegance
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| n.优雅；优美，雅致；精致，巧妙 | |
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perfectly
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| adv.完美地，无可非议地，彻底地 | |
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34
awakened
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| v.（使）醒( awaken的过去式和过去分词 )；（使）觉醒；弄醒；（使）意识到 | |
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35
solitude
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| n. 孤独; 独居,荒僻之地,幽静的地方 | |
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36
apparition
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| n.幽灵，神奇的现象 | |
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37
discord
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| n.不和，意见不合，争论，（音乐）不和谐 | |
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38
sketch
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| n.草图；梗概；素描；v.素描；概述 | |
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39
prudence
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| n.谨慎，精明，节俭 | |
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40
fructifying
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| v.结果实( fructify的现在分词 )；使结果实，使多产，使土地肥沃 | |
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41
mechanism
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| n.机械装置；机构，结构 | |
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42
dense
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| a.密集的，稠密的，浓密的；密度大的 | |
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43
mighty
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| adj.强有力的；巨大的 | |
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44
physicists
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| 物理学家( physicist的名词复数 ) | |
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45
odious
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| adj.可憎的，讨厌的 | |
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46
ingenuous
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| adj.纯朴的，单纯的；天真的；坦率的 | |
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47
chaste
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| adj.贞洁的；有道德的；善良的；简朴的 | |
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sincerity
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| n.真诚，诚意；真实 | |
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49
gauges
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| n.规格( gauge的名词复数 )；厚度；宽度；标准尺寸v.（用仪器）测量( gauge的第三人称单数 )；估计；计量；划分 | |
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50
impatience
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| n.不耐烦，急躁 | |
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51
conspire
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| v.密谋，（事件等）巧合，共同导致 | |
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52
temporizer
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| n.顺应时势者，见风使舵的人 | |
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53
honeymoon
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| n.蜜月（假期）；vi.度蜜月 | |
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