How subtle and mysterious must that high chemistry be which unites the germinative1 elements of two organisms of different sex to renew life and generate a new organism! It does not suffice that in the calm and long silence of thirty or forty years, half lived by a man and half by a woman, the gemmul? have prepared and made ready to call and attract each other; it does not suffice that the powerful energies of sexual affinities2 have accumulated; it still does not suffice that a sudden sympathy shall prepare the spark and the conflagration3. All this long activity of nature has prepared things in order that the great phenomenon may occur; but the atoms that seek each other and ardently5 desire to unite must long oppose each other in order to rekindle6 the ardors and centuplicate the energies. To the human male the aggressive mission has been assigned; to the human female, the difficult task of defending herself. The part assigned to man is simple and requires only strength, physical or moral, intellectual or made complex by many elements; yet always an energy of attack and seduction, to assail8 and overthrow9, one after the other, curtain-walls and ramparts, barricades10 and lunettes, all the intricate system of fortifications which woman erects11 against man to defend herself; or rather, to let herself be defeated slowly and chastely12.
To woman, on the other hand, nature has assigned a task much more difficult and cruel. She must repudiate13 what she desires; she must struggle against the voluptuousness14 which invades her, repel15 him whom she loves, exact sacrifices when she would ask only for kisses, be avaricious16 when everything urges her to be generous. She must collect all her meager17 strength to defend a gate vigorously attacked, and cry out[Pg 65] aloud, "Wait!" to him whom she would like to press sweetly to her bosom18.
The battles of desire and coquetry, of ardor7 and modesty19, impatience20 and reticence21 are fought in the various countries and in the various epochs with widely different strategy and tactics, but all may be reduced to this general formula. Even when the sweet chain of sympathy prepares a sure love for two lovers, the one says, "Immediately," and the other answers "Later." When the sexes exchange their strategy and tactics, and invert23 their amorous24 missions, there invariably arises a violent disorder25, and virtue26 and esthetics are submerged in the same shipwreck27.
In Paraguay, where laxity of customs prevails, a most impatient young man, who had reasons to believe himself loved, would repeat in every key, from the most tender to the most impassioned, with sobbing28 voice and tyrannical accent, this one word: "Today!" And the beautiful Creole, who knew nothing of Darwin and sexual selection, would reply smilingly: "But why today? You have known me for ten days only; in two months, perhaps." In this artless reply that Paraguayan girl was evolving the philosophy of seduction and coquetry, the fundamental lines of the physiology29 of the sexes.
Every day the most beautiful half of the human race throws in our faces the rude accusation30 that we are much less exacting31 in our tastes, and that, satisfied with the external forms, we rarely seek to determine the substance. And it is natural that it should happen this way; the different missions assigned to each of the two sexes in the amorous strategy require that this should be done. If certain contours exercise so great and immediate22 a sway over us, it is because we seek in them, unwittingly and involuntarily, the good mother and the good nurse; and, more than it seems, voluptuousness prepares the future generations for the good and the better. To fructify32 a human female, who shall become a good mother and a good nurse, the flash of a desire and the instantaneous ardor of a battle will suffice; but woman does not seek a fecundator only; she wants her [Pg 66]companion to be the defender33 of her future children, the protector of her weakness; she wants to assure herself as to the deep energy of the passion of him who says he loves her; she wants to sound the abysses of heart and mind. The man shall build the nest: is he an architect? He shall defend it from rapacious34 animals: is he courageous35? He shall train and enrich his children: has he talent, ambition, tenacity36 of purpose? He must know all this. For some time she has been aware that she is young and beautiful; many a time the ardent4 rays of a thousand desires have showered upon her; at her command numerous adorers would fall at her feet, all young, perhaps, handsome and robust37; but she does not want a man; she wants the man who will be lastingly38, powerfully and ardently hers. This is how, in the initial web of love, we read the inexorable laws which govern it; how clearly nature explains to us the inevitable39 fickleness40 of human males, their polygamic wanderings and their unreasonable41 requirements; just as modesty, chastity and the sublime42 reticence of woman are the faithful guardians43 of the destinies of the future family. Much of this elementary strategy was lost in the stormy vicissitudes44 of modern civilization; it is necessary to scrape off much varnish46 and snatch away many rags in order to touch the robust members of the primitive47 passions; nevertheless, through multiform hypocrisy48, we succeed in finding the kernel49 of the thing.
Even in the rarer and more fortunate cases of two lovers suddenly and simultaneously50 struck by a sympathy equally warm and energetic, it is necessary that man and woman should court each other for a longer or shorter period of time. They should show to each other, in a hundred ways, their physical, moral and intellectual beauties. After having been rapidly conquered through their glances, they must re-conquer each other every day, every hour, with the seductions of the heart, grace and talent. It is necessary that the great god should receive the homage51 of all our beauties, all our virtues52, all our perfections. From morning till night, we go on gleaning53 from the fields, picking from gardens and orchards54 and roaming through forests and over mountains,[Pg 67] in order to carry to the altar of our idol55 every leaf, every flower, and every fruit which our hands can snatch away from fruitful nature. Sublime contest of homages and tributes, sublime profusion56 of riches and forces! The woman, also, who feels sure of being already loved brings to the altar a fresh sheaf of corn ears, a fresh bouquet57 of flowers, and exultantly58 exclaims: "This, too, is yours!" And man, although not doubting that he is the god of his companion, approaches every moment the door of the temple, he also carrying a new fruit, a new treasure, and always repeats: "This, too, is yours!"
These reciprocal seductions especially succeed where dissimilarities are deeper between the two lovers, whether proceeding59 from different sympathy, age, beauty, or from any other difference of some importance between the two that must unite to make one individual. It is then necessary that the increased energies of the one should conquer by degrees the treasures of the other, so that the differences may vanish or diminish and an equilibrium60 be brought about without which perfect love is impossible. One hundred volumes would not suffice to describe the craftinesses with which man conquers a woman's love, to enumerate61 the hundred thousand arts with which woman warms tepid62 sympathies or carries to delirium63 a great passion. In many cases the intriguant holds off a step further every day "the aim of his warm desires," and while the avid64 and ardent hand is on the point of picking the fruit, this is withdrawn65 by an invisible and cruel hand. "Higher, higher, still higher," the young girl seems to say to the puppy which jumps to catch the cracker66 from her rosy67 hands; and "Higher, still higher," cry and should cry the women of the entire world to the man who sighs and asks for their love.
Longer, more persistent68, more fiery69 is the battle between desire and conquest, and richer is the trophy70 of victory. The daughters of Eve never regret the time lost in the first fights of love; not only do long wars prepare the most splendid victories, but the first struggles are of themselves, and for themselves alone, a better part of love's paradise, and a long[Pg 68] string of easy conquests is not worth one fierce and bloody71 battle of enticements. If, however, O daughters of Eve, you have the brilliant but dangerous mission of defending yourselves from a compact phalanx of adorers, you must redouble your arts of strategy and tactics. If you are really powerful, victory cannot fail you, and you will choose the best among the best. Train your impatience and kill the weak with time. The first to withdraw are the pallid72 loves and the desires of libertinism73. True and deep passions ignore impatience and weariness, and, fighting every day, and every day advancing, they leave the disputed field strewn with corpses74; and when you, tired in turn, proffer75 your hand to those who have long waited and long struggled, you may rest assured that you are among the blest.
Physiological76 seduction, or conquest of love by nature's law, is called by the English-speaking people courtship, and Darwin, by using this word in a much broader sense and for all animals, has impressed upon it the precious and wholly scientific mark. Coquetry is only a form of this art of seduction and conquest, and belongs already to the field of pathology. Much more frequent in woman, it is also seen in man; and it is so deeply rooted in some natures that it springs up before puberty and disappears only with death. Self-esteem, however, plays in it a part so great that its history belongs rather to the domain77 of pride than of love. Physiological seduction is a necessity; coquetry is a vice78; the need of pleasing is one of the most fundamental elements of love, one of its most useful tools; coquetry has only itself for aim. When the conquest is made, physiological seduction lowers its weapons and withdraws; coquetry, on the contrary, is immortal79 and every day it grows afresh with new ardor and new yearning80. To satisfy it, it is necessary to awaken81 daily a new desire in those who have already been vanquished82, and new passions in those who have not been conquered yet, no matter whether we share the passion or not. Above all, woman wishes to be loved by many; and, in the less reprehensible83 cases, around true love she wishes to entwine a garland of sympathies. While the heart is given to one[Pg 69] alone, she dispenses84 smiles, sighs—perhaps, also, half-chaste kisses and semi-libertine caresses—to those she does not wish to lose as adorers and whom she deems it opportune85 to keep in bondage86, tying them to herself with the subtle but strong thread of hope. In the gravest cases the heart cannot be given to any one, because it has been promised to all, and the huge task of pleasing many wearies the sentiment and breaks the vertebr? of character in such a way as to make impossible the development of any sincere and ardent affection. The most indefatigable87 coquettes and the most worn-out flirts88 never love; and if, in questions of love, not falling means to be virtuous89, then coquetry can be said to be most pure and most holy. Every day the moral sense rebels at seeing many women selling smiles and desires every hour and, posing as Lucretias, impunely playing with lasciviousness90 which they do not feel, and with love which does not burn them, while they hurl91 anathemas92 at the woman who may, perhaps, have fallen but once, torn, as it were, by a true and strong passion, guilty of no other wrong than believing mendacity and treachery impossible. The virtue of the coquette is like that of the asbestos, which resists the fire by its fire-proof nature; it is a virtue entirely93 physical, anatomical, and he who values it does not possess a shadow of moral sense, nor has he even read a page of the physiology of the human heart.
Readers, if you have the misfortune of loving a coquettish woman, never forget that coquetry belongs to the history of the lust94 of sentiment; and if you thirst for love, go and seek it elsewhere, for you have taken the wrong road to it. Where you are, do seek play and folly95, pyrotechnics, acrobatism, the tintinnabulation of the fool's bells, the laughter of the masquerader; but do not seek ardent voluptuousness, or the sublime palpitations of an affection which never was the companion of coquetry.
True love, which does not seek voluptuousness only, but the full, absolute, complete possession of all the beloved, cannot bring into play the subtle arts of the diplomacy96 of coquetry, because it cannot have the patience to study them,[Pg 70] or the calmness to learn them. It is a genius that knows not how to adapt itself to the domestic cares of the home life; a general who knows how to win battles, but does not waste any attention on the buttons of the uniforms and on barrack regulations. Love shines, thunders, weeps, fulminates, threatens and prays; overthrown97, it overthrows98; wounded, it kills. It curses and blesses, but is wrong in one thing only: it does not know the game of chess. Coquetry, on the contrary, is the most famous chess-player ever known.
Natural seduction is the art of making all our values well appreciated by presenting them with the best possible appearance. To please, we better ourselves as much as we can, and, made beautiful by nature and art, knock at the door through which affections enter. Man, who is the stronger of the two who love, and from strength derives99 his most irresistible100 seductions, after having tossed his leonine hair throws himself habitually101 at the feet of the woman and begs an alms of love. And woman, who is the weaker of the two, loves to disarrange with her gentle hands the mane of the king of animals, to tease him and to enjoy the superhuman voluptuousness of placing her foot on strength, to feel it quiver underneath102 and be able to say: "It is mine!" This is one of the most general forms of the reciprocal seduction of the sexes; and when man, on his knees and, perhaps, weeping, pleads for love, he obeys one of the most inexorable laws of nature and does not appear a coward, nor does he debase himself. Before throwing himself down in the dust, he must have shown flashes and thunder. "Lion for all, lamb for myself!"—such is the man who claims a woman; she wants only to be the Franklin of the human lightning and to attract it to herself and conduct it along the most subtle wires of her nervous organism. And when grace has conquered strength the daughter of Eve feels complete; and when the man feels the rough skin of his herculean nature caressed103 by the soft contact of a woman's body, he also feels as though redoubled; and both, in the fullness of bliss104, feel changed into that perfect being which is the sum of a man and a woman.
When a difficult problem belonging to the moral world[Pg 71] presents itself to us, the only way to resolve it is that of simplifying it by leading it again to the broad highway of physiology. To read and re-read the great book of nature, trying to follow blindly its laws in the human world: there is art. This is manifest at every step in our studies on the sentiment of love. Which are the elements that make a woman seductive above all others? Beauty, grace, affection. Which are the virtues that make a man fascinating above all others? Strength, courage, talent. There is seduction, there is sympathy, which seem the most foolish and the most mysterious things in the world, taken back to the virgin105 source of the physiology of the sexes; there is an opening through which we see much of the light of future progress. Man must make himself more manly106 than ever in order to seduce107 and conquer the love of the daughters of Eve; and woman must always make herself more womanly in order to please the sons of Adam. And both must refine and elevate the type of their respective sexes, higher and higher, to the greatest sublimity108 which human hands and poet's wings may attain109. Woman may dress, if she likes, with all the allurements110 of art; she may adorn111 her hair with the fragrant112 flowers of sentiment, assume all the classic graces and consume us with the fire of all her physical and moral seductions; but, at the bottom, there should ever remain a female, and under the wings of an angel and a cherub113 there should always be an Eve. And man may torture his ambition in order to bend it under the heel of love, and spur his talent so that it may throw its treasures at the feet of his idol; he may be a hero or a martyr114, Spartacus or C?sar, a tamed lion or a roaring lion; but in his loves let him always be as manly as ever, so that woman, after having stripped her hero, may always find an Adam. Seduction is never baseness, never violence, never treachery, never tyranny, when it is inspired by a true and great love, when it is the alliance of all our forces guided by the most legitimate115, the most powerful, the most ardent of our desires, that of loving and being loved. Without love, seduction is a rape45 of voluptuousness, or a bargain in mordant116 vanities; it is either a crime or a vice.
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1
germinative
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| adj.发芽的，有发育力的 | |
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affinities
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| n.密切关系( affinity的名词复数 )；亲近；（生性）喜爱；类同 | |
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conflagration
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| n.建筑物或森林大火 | |
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ardent
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| adj.热情的，热烈的，强烈的，烈性的 | |
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ardently
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| adv.热心地，热烈地 | |
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rekindle
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| v.使再振作；再点火 | |
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ardor
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| n.热情，狂热 | |
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assail
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| v.猛烈攻击，抨击，痛斥 | |
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overthrow
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| v.推翻，打倒，颠覆；n.推翻，瓦解，颠覆 | |
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barricades
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| 路障，障碍物( barricade的名词复数 ) | |
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erects
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| v.使直立，竖起( erect的第三人称单数 )；建立 | |
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chastely
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| adv.贞洁地，清高地，纯正地 | |
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repudiate
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| v.拒绝，拒付，拒绝履行 | |
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voluptuousness
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| n.风骚，体态丰满 | |
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repel
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| v.击退，抵制，拒绝，排斥 | |
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avaricious
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| adj.贪婪的，贪心的 | |
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meager
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| adj.缺乏的，不足的，瘦的 | |
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bosom
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| n.胸，胸部；胸怀；内心；adj.亲密的 | |
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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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impatience
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| n.不耐烦，急躁 | |
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reticence
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| n.沉默，含蓄 | |
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immediate
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| adj.立即的；直接的，最接近的；紧靠的 | |
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invert
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| vt.使反转，使颠倒，使转化 | |
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amorous
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| adj.多情的；有关爱情的 | |
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disorder
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| n.紊乱，混乱；骚动，骚乱；疾病，失调 | |
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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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shipwreck
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| n.船舶失事，海难 | |
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sobbing
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| <主方>Ⅰ adj.湿透的 | |
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physiology
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| n.生理学，生理机能 | |
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accusation
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| n.控告，指责，谴责 | |
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exacting
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| adj.苛求的，要求严格的 | |
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fructify
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| v.结果实；使土地肥沃 | |
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defender
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| n.保卫者，拥护者，辩护人 | |
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rapacious
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| adj.贪婪的，强夺的 | |
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courageous
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| adj.勇敢的，有胆量的 | |
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tenacity
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| n.坚韧 | |
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robust
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| adj.强壮的，强健的，粗野的，需要体力的，浓的 | |
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lastingly
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| [医]有残留性，持久地，耐久地 | |
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inevitable
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| adj.不可避免的，必然发生的 | |
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fickleness
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| n.易变；无常；浮躁；变化无常 | |
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unreasonable
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| adj.不讲道理的，不合情理的，过度的 | |
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sublime
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| adj.崇高的，伟大的；极度的，不顾后果的 | |
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guardians
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| 监护人( guardian的名词复数 )； 保护者，维护者 | |
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vicissitudes
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| n.变迁，世事变化；变迁兴衰( vicissitude的名词复数 )；盛衰兴废 | |
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rape
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| n.抢夺，掠夺，强奸；vt.掠夺，抢夺，强奸 | |
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varnish
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| n.清漆；v.上清漆；粉饰 | |
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primitive
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| adj.原始的；简单的；n.原(始)人，原始事物 | |
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hypocrisy
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| n.伪善，虚伪 | |
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kernel
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| n.(果实的)核，仁；(问题)的中心，核心 | |
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simultaneously
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| adv.同时发生地，同时进行地 | |
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homage
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| n.尊敬，敬意，崇敬 | |
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52
virtues
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| 美德( virtue的名词复数 )； 德行； 优点； 长处 | |
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53
gleaning
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| n.拾落穗，拾遗，落穗v.一点点地收集（资料、事实）( glean的现在分词 )；（收割后）拾穗 | |
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orchards
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| （通常指围起来的）果园( orchard的名词复数 ) | |
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idol
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| n.偶像，红人，宠儿 | |
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56
profusion
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| n.挥霍；丰富 | |
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bouquet
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| n.花束，酒香 | |
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exultantly
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| adv.狂欢地，欢欣鼓舞地 | |
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proceeding
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| n.行动，进行，(pl.)会议录，学报 | |
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60
equilibrium
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| n.平衡，均衡，相称，均势，平静 | |
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61
enumerate
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| v.列举，计算，枚举，数 | |
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tepid
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| adj.微温的，温热的，不太热心的 | |
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delirium
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| n. 神智昏迷,说胡话;极度兴奋 | |
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avid
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| adj.热心的；贪婪的；渴望的；劲头十足的 | |
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withdrawn
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| vt.收回；使退出；vi.撤退，退出 | |
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66
cracker
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| n.（无甜味的）薄脆饼干 | |
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rosy
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| adj.美好的，乐观的，玫瑰色的 | |
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persistent
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| adj.坚持不懈的，执意的；持续的 | |
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fiery
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| adj.燃烧着的，火红的；暴躁的；激烈的 | |
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trophy
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| n.优胜旗，奖品，奖杯，战胜品，纪念品 | |
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bloody
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| adj.非常的的；流血的；残忍的；adv.很；vt.血染 | |
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72
pallid
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| adj.苍白的，呆板的 | |
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73
libertinism
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| n.放荡，玩乐，（对宗教事物的）自由思想 | |
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74
corpses
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| n.死尸，尸体( corpse的名词复数 ) | |
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75
proffer
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| v.献出，赠送；n.提议，建议 | |
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76
physiological
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| adj.生理学的，生理学上的 | |
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domain
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| n.(活动等)领域，范围；领地，势力范围 | |
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78
vice
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| n.坏事；恶习；[pl.]台钳，老虎钳；adj.副的 | |
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immortal
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| adj.不朽的；永生的，不死的；神的 | |
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80
yearning
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| a.渴望的；向往的；怀念的 | |
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81
awaken
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| vi.醒，觉醒；vt.唤醒，使觉醒，唤起，激起 | |
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82
vanquished
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| v.征服( vanquish的过去式和过去分词 )；战胜；克服；抑制 | |
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83
reprehensible
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| adj.该受责备的 | |
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84
dispenses
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| v.分配，分与；分配( dispense的第三人称单数 )；施与；配（药） | |
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85
opportune
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| adj.合适的，适当的 | |
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86
bondage
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| n.奴役，束缚 | |
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87
indefatigable
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| adj.不知疲倦的，不屈不挠的 | |
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88
flirts
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| v.调情，打情骂俏( flirt的第三人称单数 ) | |
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89
virtuous
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| adj.有品德的，善良的，贞洁的，有效力的 | |
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90
lasciviousness
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91
hurl
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| vt.猛投，力掷，声叫骂 | |
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92
anathemas
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| n.（天主教的）革出教门( anathema的名词复数 )；诅咒；令人极其讨厌的事；被基督教诅咒的人或事 | |
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93
entirely
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| ad.全部地，完整地；完全地，彻底地 | |
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94
lust
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| n.性(淫)欲；渴(欲)望；vi.对…有强烈的欲望 | |
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95
folly
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| n.愚笨，愚蠢，蠢事，蠢行，傻话 | |
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diplomacy
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| n.外交；外交手腕，交际手腕 | |
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97
overthrown
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| adj. 打翻的，推倒的，倾覆的 动词overthrow的过去分词 | |
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98
overthrows
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| n.推翻，终止，结束( overthrow的名词复数 )v.打倒，推翻( overthrow的第三人称单数 )；使终止 | |
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99
derives
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| v.得到( derive的第三人称单数 )；（从…中）得到获得；源于；（从…中）提取 | |
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100
irresistible
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| adj.非常诱人的，无法拒绝的，无法抗拒的 | |
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101
habitually
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| ad.习惯地，通常地 | |
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102
underneath
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| adj.在...下面，在...底下；adv.在下面 | |
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103
caressed
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| 爱抚或抚摸…( caress的过去式和过去分词 ) | |
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104
bliss
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| n.狂喜，福佑，天赐的福 | |
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105
virgin
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| n.处女，未婚女子；adj.未经使用的；未经开发的 | |
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106
manly
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| adj.有男子气概的；adv.男子般地，果断地 | |
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107
seduce
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| vt.勾引，诱奸，诱惑，引诱 | |
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108
sublimity
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| 崇高，庄严，气质高尚 | |
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109
attain
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| vt.达到，获得，完成 | |
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110
allurements
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| n.诱惑( allurement的名词复数 )；吸引；诱惑物；有诱惑力的事物 | |
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111
adorn
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| vt.使美化，装饰 | |
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112
fragrant
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| adj.芬香的，馥郁的，愉快的 | |
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113
cherub
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| n.小天使，胖娃娃 | |
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114
martyr
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| n.烈士，殉难者；vt.杀害，折磨，牺牲 | |
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115
legitimate
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| adj.合法的，合理的，合乎逻辑的；v.使合法 | |
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116
mordant
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| adj.讽刺的；尖酸的 | |
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