Predestined means destined in advance for happiness or unhappiness.  Theology has seized upon this word and employs it in relation to the happy; we give to the term a meaning which is unfortunate to our elect of which one can say in opposition to the Gospel, “Many are called, many are chosen.”

Experience has demonstrated that there are certain classes of men more subject than others to certain infirmities; the Gascons are given to exaggeration and Parisians to vanity.  As we see that apoplexy attacks people with short necks, or butchers are liable to carbuncle, as gout attacks the rich, health the poor, deafness kings, paralysis administrators, so it has been remarked that certain classes of husbands and their wives are more given to illegitimate passions.  Thus they forestall the celibates, they form another sort of aristocracy.  If any reader should be enrolled in one of these aristocratic classes he will, we hope, have sufficient presence of mind, he or at least his wife, instantly to call to mind the favorite axiom of Lhomond’s Latin Grammar:  “No rule without exception.”  A friend of the house may even recite the verse ­

  “Present company always excepted.”

And then every one will have the right to believe, in petto, that he forms the exception.  But our duty, the interest which we take in husbands and the keen desire which we have to preserve young and pretty women from the caprices and catastrophes which a lover brings in his train, force us to give notice to husbands that they ought to be especially on their guard.

In this recapitulation first are to be reckoned the husbands whom business, position or public office calls from their houses and detains for a definite time.  It is these who are the standard-bearers of the brotherhood.

Among them, we would reckon magistrates, holding office during pleasure or for life, and obliged to remain at the Palace for the greater portion of the day; other functionaries sometimes find means to leave their office at business hours; but a judge or a public prosecutor, seated on his cushion of lilies, is bound even to die during the progress of the hearing.  There is his field of battle.

It is the same with the deputies and peers who discuss the laws, of ministers who share the toils of the king, of secretaries who work with the ministers, of soldiers on campaign, and indeed with the corporal of the police patrol, as the letter of Lafleur, in the Sentimental Journey, plainly shows.

Next to the men who are obliged to be absent from home at certain fixed hours, come the men whom vast and serious undertakings leave not one minute for love-making; their foreheads are always wrinkled with anxiety, their conversation is generally void of merriment.

At the head of these unfortunates we must place the bankers, who toil in the acquisition of millions, whose heads are so full of calculations that the figures burst through their skulls and range themselves in columns of addition on their foreheads.

These millionaires, forgetting most of the time the sacred laws of marriage and the attention due to the tender flower which they have undertaken to cultivate, never think of watering it or of defending it from the heat and cold.  They scarcely recognize the fact that the happiness of their spouses is in their keeping; if they ever do remember this, it is at table, when they see seated before them a woman in rich array, or when a coquette, fearing their brutal repulse, comes, gracious as Venus, to ask them for cash ­ Oh! it is then, that they recall, sometimes very vividly, the rights specified in the two hundred and thirteenth article of the civil code, and their wives are grateful to them; but like the heavy tariff which the law lays upon foreign merchandise, their wives suffer and pay the tribute, in virtue of the axiom which says:  “There is no pleasure without pain.”

The men of science who spend whole months in gnawing at the bone of an antediluvian monster, in calculating the laws of nature, when there is an opportunity to peer into her secrets, the Grecians and Latinists who dine on a thought of Tacitus, sup on a phrase of Thucydides, spend their life in brushing the dust from library shelves, in keeping guard over a commonplace book, or a papyrus, are all predestined.  So great is their abstraction or their ecstasy, that nothing that goes on around them strikes their attention.  Their unhappiness is consummated; in full light of noon they scarcely even perceive it.  Oh happy men! a thousand times happy!  Example:  Beauzee, returning home after session at the Academy, surprises his wife with a German.  “Did not I tell you, madame, that it was necessary that I shall go,” cried the stranger.  “My dear sir,” interrupted the academician, “you ought to say that I should go!”

Then there come, lyre in hand, certain poets whose whole animal strength has left the ground floor and mounted to the upper story.  They know better how to mount Pegasus than the beast of old Peter, they rarely marry, although they are accustomed to lavish the fury of their passions on some wandering or imaginary Chloris.

But the men whose noses are stained with snuff;

But those who, to their misfortune, have a perpetual cold in their head;

But the sailors who smoke or chew;

But those men whose dry and bilious temperament makes them always look as if they had eaten a sour apple;

But the men who in private life have certain cynical habits, ridiculous fads, and who always, in spite of everything, look unwashed;

But the husbands who have obtained the degrading name of “hen-pecked”;

Finally the old men who marry young girls.

All these people are par excellence among the predestined.

There is a final class of the predestined whose ill-fortune is almost certain, we mean restless and irritable men, who are inclined to meddle and tyrannize, who have a great idea of domestic domination, who openly express their low ideas of women and who know no more about life than herrings about natural history.  When these men marry, their homes have the appearance of a wasp whose head a schoolboy has cut off, and who dances here and there on a window pane.  For this sort of predestined the present work is a sealed book.  We do not write any more for those imbéciles, walking effigies, who are like the statues of a cathedral, than for those old machines of Marly which are too weak to fling water over the hedges of Versailles without being in danger of sudden collapse.

I rarely make my observations on the conjugal oddities with which the drawing-room is usually full, without recalling vividly a sight which I once enjoyed in early youth: 

In 1819 I was living in a thatched cottage situated in the bosom of the delightful valley l’Isle-Adam.  My hermitage neighbored on the park of Cassan, the sweetest of retreats, the most fascinating in aspect, the most attractive as a place to ramble in, the most cool and refreshing in summer, of all places created by luxury and art.  This verdant country-seat owes its origin to a farmer-general of the good old times, a certain Bergeret, celebrated for his originality; who among other fantastic dandyisms adopted the habit of going to the opera, with his hair powdered in gold; he used to light up his park for his own solitary delectation and on one occasion ordered a sumptuous entertainment there, in which he alone took part.  This rustic Sardanapalus returned from Italy so passionately charmed with the scenery of that beautiful country that, by a sudden freak of enthusiasm, he spent four or five millions in order to represent in his park the scenes of which he had pictures in his portfolio.  The most charming contrasts of foliage, the rarest trees, long valleys, and prospects the most picturesque that could be brought from abroad, Borromean islands floating on clear eddying streams like so many rays, which concentrate their various lustres on a single point, on an Isola Bella, from which the enchanted eye takes in each detail at its leisure, or on an island in the bosom of which is a little house concealed under the drooping foliage of a century-old ash, an island fringed with irises, rose-bushes, and flowers which appears like an emerald richly set.  Ah! one might rove a thousand leagues for such a place!  The most sickly, the most soured, the most disgusted of our men of genius in ill health would die of satiety at the end of fifteen days, overwhelmed with the luscious sweetness of fresh life in such a spot.

The man who was quite regardless of the Eden which he thus possessed had neither wife nor children, but was attached to a large ape which he kept.  A graceful turret of wood, supported by a sculptured column, served as a dwelling place for this vicious animal, who being kept chained and rarely petted by his eccentric master, oftener at Paris than in his country home, had gained a very bad reputation.  I recollect seeing him once in the presence of certain ladies show almost as much insolence as if he had been a man.  His master was obliged to kill him, so mischievous did he gradually become.

One morning while I was sitting under a beautiful tulip tree in flower, occupied in doing nothing but inhaling the lovely perfumes which the tall poplars kept confined within the brilliant enclosure, enjoying the silence of the groves, listening to the murmuring waters and the rustling leaves, admiring the blue gaps outlined above my head by clouds of pearly sheen and gold, wandering fancy free in dreams of my future, I heard some lout or other, who had arrived the day before from Paris, playing on a violin with the violence of a man who has nothing else to do.  I would not wish for my worst enemy to hear anything so utterly in discord with the sublime harmony of nature.  If the distant notes of Roland’s Horn had only filled the air with life, perhaps ­but a noisy fiddler like this, who undertakes to bring to you the expression of human ideas and the phraseology of music!  This Amphion, who was walking up and down the dining-room, finished by taking a seat on the window-sill, exactly in front of the monkey.  Perhaps he was looking for an audience.  Suddenly I saw the animal quietly descend from his little dungeon, stand upon his hind feet, bow his head forward like a swimmer and fold his arms over his bosom like Spartacus in chains, or Catiline listening to Cicero.  The banker, summoned by a sweet voice whose silvery tone recalled a boudoir not unknown to me, laid his violin on the window-sill and made off like a swallow who rejoins his companion by a rapid level swoop.  The great monkey, whose chain was sufficiently long, approached the window and gravely took in hand the violin.  I don’t know whether you have ever had as I have the pleasure of seeing a monkey try to learn music, but at the present moment, when I laugh much less than I did in those careless days, I never think of that monkey without a smile; the semi-man began by grasping the instrument with his fist and by sniffing at it as if he were tasting the flavor of an apple.  The snort from his nostrils probably produced a dull harmonious sound in the sonorous wood and then the orang-outang shook his head, turned over the violin, turned it back again, raised it up in the air, lowered it, held it straight out, shook it, put it to his ear, set it down, and picked it up again with a rapidity of movement peculiar to these agile creatures.  He seemed to question the dumb wood with faltering sagacity and in his gestures there was something marvelous as well as infantile.  At last he undertook with grotesque gestures to place the violin under his chin, while in one hand he held the neck; but like a spoiled child he soon wearied of a study which required skill not to be obtained in a moment and he twitched the strings without being able to draw forth anything but discordant sounds.  He seemed annoyed, laid the violin on the window-sill and snatching up the bow he began to push it to and fro with violence, like a mason sawing a block of stone.  This effort only succeeded in wearying his fastidious ears, and he took the bow with both hands and snapped it in two on the innocent instrument, source of harmony and delight.  It seemed as if I saw before me a schoolboy holding under him a companion lying face downwards, while he pommeled him with a shower of blows from his fist, as if to punish him for some delinquency.  The violin being now tried and condemned, the monkey sat down upon the fragments of it and amused himself with stupid joy in mixing up the yellow strings of the broken bow.

Never since that day have I been able to look upon the home of the predestined without comparing the majority of husbands to this orang-outang trying to play the violin.

Love is the most melodious of all harmonies and the sentiment of love is innate.  Woman is a delightful instrument of pleasure, but it is necessary to know its trembling strings, to study the position of them, the timid keyboard, the fingering so changeful and capricious which befits it.  How many monkeys ­men, I mean ­marry without knowing what a woman is!  How many of the predestined proceed with their wives as the ape of Cassan did with his violin!  They have broken the heart which they did not understand, as they might dim and disdain the amulet whose secret was unknown to them.  They are children their whole life through, who leave life with empty hands after having talked about love, about pleasure, about licentiousness and virtue as slaves talk about liberty.  Almost all of them married with the most profound ignorance of women and of love.  They commenced by breaking in the door of a strange house and expected to be welcomed in this drawing-room.  But the rudest artist knows that between him and his instrument, of wood, or of ivory, there exists a mysterious sort of friendship.  He knows by experience that it takes years to establish this understanding between an inert matter and himself.  He did not discover, at the first touch, the resources, the caprices, the deficiencies, the excellencies of his instrument.  It did not become a living soul for him, a source of incomparable melody until he had studied for a long time; man and instrument did not come to understand each other like two friends, until both of them had been skillfully questioned and tested by frequent intercourse.

Can a man ever learn woman and know how to decipher this wondrous strain of music, by remaining through life like a seminarian in his cell?  Is it possible that a man who makes it his business to think for others, to judge others, to rule others, to steal money from others, to feed, to heal, to wound others ­that, in fact, any of our predestined, can spare time to study a woman?  They sell their time for money, how can they give it away for happiness?  Money is their god.  No one can serve two masters at the same time.  Is not the world, moreover, full of young women who drag along pale and weak, sickly and suffering?  Some of them are the prey of feverish inflammations more or less serious, others lie under the cruel tyranny of nervous attacks more or less violent.  All the husbands of these women belong to the class of the ignorant and the predestined.  They have caused their own misfortune and expended as much pains in producing it as the husband artist would have bestowed in bringing to flower the late and delightful blooms of pleasure.  The time which an ignorant man passes to consummate his own ruin is precisely that which a man of knowledge employs in the education of his happiness.

XXVI. 
Do not begin marriage by a violation of law.

In the preceding meditations we have indicated the extent of the evil with the reckless audacity of those surgeons, who boldly induce the formation of false tissues under which a shameful wound is concealed.  Public virtue, transferred to the table of our amphitheatre, has lost even its carcass under the strokes of the scalpel.  Lover or husband, have you smiled, or have you trembled at this evil?  Well, it is with malicious delight that we lay this huge social burden on the conscience of the predestined.  Harlequin, when he tried to find out whether his horse could be accustomed to go without food, was not more ridiculous than the men who wish to find happiness in their home and yet refuse to cultivate it with all the pains which it demands.  The errors of women are so many indictments of egotism, neglect and worthlessness in husbands.

Yet it is yours, reader, it pertains to you, who have often condemned in another the crime which you yourself commit, it is yours to hold the balance.  One of the scales is quite loaded, take care what you are going to put in the other.  Reckon up the number of predestined ones who may be found among the total number of married people, weigh them, and you will then know where the evil is seated.

Let us try to penetrate more deeply into the causes of this conjugal sickliness.

The word love, when applied to the reproduction of the species, is the most hateful blasphemy which modern manners have taught us to utter.  Nature, in raising us above the beasts by the divine gift of thought, had rendered us very sensitive to bodily sensations, emotional sentiment, cravings of appetite and passions.  This double nature of ours makes of man both an animal and a lover.  This distinction gives the key to the social problem which we are considering.

Marriage may be considered in three ways, politically, as well as from a civil and moral point of view:  as a law, as a contract and as an institution.  As a law, its object is a reproduction of the species; as a contract, it relates to the transmission of property; as an institution, it is a guarantee which all men give and by which all are bound:  they have father and mother, and they will have children.  Marriage, therefore, ought to be the object of universal respect.  Society can only take into consideration those cardinal points, which, from a social point of view, dominate the conjugal question.

Most men have no other views in marrying, than reproduction, property or children; but neither reproduction nor property nor children constitutes happiness.  The command, “Increase and multiply,” does not imply love.  To ask of a young girl whom we have seen fourteen times in fifteen days, to give you love in the name of law, the king and justice, is an absurdity worthy of the majority of the predestined.

Love is the union between natural craving and sentiment; happiness in marriage results in perfect union of soul between a married pair.  Hence it follows that in order to be happy a man must feel himself bound by certain rules of honor and delicacy.  After having enjoyed the benefit of the social law which consecrates the natural craving, he must obey also the secret laws of nature by which sentiments unfold themselves.  If he stakes his happiness on being himself loved, he must himself love sincerely:  nothing can resist a genuine passion.

But to feel this passion is always to feel desire.  Can a man always desire his wife?

Yes.

It is as absurd to deny that it is possible for a man always to love the same woman, as it would be to affirm that some famous musician needed several violins in order to execute a piece of music or compose a charming melody.

Love is the poetry of the senses.  It has the destiny of all that which is great in man and of all that which proceeds from his thought.  Either it is sublime, or it is not.  When once it exists, it exists forever and goes on always increasing.  This is the love which the ancients made the child of heaven and earth.

Literature revolves round seven situations; music expresses everything with seven notes; painting employs but seven colors; like these three arts, love perhaps founds itself on seven principles, but we leave this investigation for the next century to carry out.

If poetry, music and painting have found infinite forms of expression, pleasure should be even more diversified.  For in the three arts which aid us in seeking, often with little success, truth by means of analogy, the man stands alone with his imagination, while love is the union of two bodies and of two souls.  If the three principal methods upon which we rely for the expression of thought require preliminary study in those whom nature has made poets, musicians or painters, is it not obvious that, in order, to be happy, it is necessary to be initiated into the secrets of pleasure?  All men experience the craving for reproduction, as all feel hunger and thirst; but all are not called to be lovers and gastronomists.  Our present civilization has proved that taste is a science, and it is only certain privileged beings who have learned how to eat and drink.  Pleasure considered as an art is still waiting for its physiologists.  As for ourselves, we are contented with pointing out that ignorance of the principles upon which happiness is founded, is the sole cause of that misfortune which is the lot of all the predestined.

It is with the greatest timidity that we venture upon the publication of a few aphorisms which may give birth to this new art, as casts have created the science of geology; and we offer them for the meditation of philosophers, of young marrying people and of the predestined.

CATECHISM OF MARRIAGE.

XXVII. 
Marriage is a science.

XXVIII. 
A man ought not to marry without having studied anatomy, and dissected
at least one woman.

XXIX. 
The fate of the home depends on the first night.

XXX. 
A woman deprived of her free will can never have the credit of making
a sacrifice.

XXXI.  In love, putting aside all consideration of the soul, the heart of a woman is like a lyre which does not reveal its secret, excepting to him who is a skillful player.

XXXII.  Independently of any gesture of repulsion, there exists in the soul of all women a sentiment which tends, sooner or later, to proscribe all pleasure devoid of passionate feeling.

                               XXXIII. 
The interest of a husband as much as his honor forbids him to indulge
  a pleasure which he has not had the skill to make his wife desire.

XXXIV.  Pleasure being caused by the union of sensation and sentiment, we can say without fear of contradiction that pleasures are a sort of material ideas.

XXXV. 
As ideas are capable of infinite combination, it ought to be the same
with pleasures.

XXXVI. 
In the life of man there are no two moments of pleasure exactly alike, any more than there are two leaves of identical shape upon the same
tree.

XXXVII. 
If there are differences between one moment of pleasure and another, a
man can always be happy with the same woman.

XXXVIII. 

XXXIX.  Between two beings who do not love each other this genius is licentiousness; but the caresses over which love presides are always pure.

XL. 
The married woman who is the most chaste may be also the most
voluptuous.

XLI. 
The most virtuous woman can be forward without knowing it.

XLII.  When two human beings are united by pleasure, all social conventionalities are put aside.  This situation conceals a reef on which many vessels are wrecked.  A husband is lost, if he once forgets there is a modesty which is quite independent of coverings.  Conjugal love ought never either to put on or to take away the bandage of its eyes, excepting at the due season.

XLIII. 
Power does not consist in striking with force or with frequency, but
in striking true.

XLIV.  To call a desire into being, to nourish it, to develop it, to bring it to full growth, to excite it, to satisfy it, is a complete poem of itself.

XLV. 

XLVI. 
Each night ought to have its menu.

XLVII. 
Marriage must incessantly contend with a monster which devours
everything, that is, familiarity.

XLVIII. 
If a man cannot distinguish the difference between the pleasures of
two consecutive nights, he has married too early.

XLIX.  It is easier to be a lover than a husband, for the same reason that it is more difficult to be witty every day, than to say bright things from time to time.

L.
A husband ought never to be the first to go to sleep and the last to
awaken.

LI. 
The man who enters his wife’s dressing-room is either a philosopher or
an imbecile.

LII. 
The husband who leaves nothing to desire is a lost man.

LIII. 
The married woman is a slave whom one must know how to set upon a
throne.

LIV. 
A man must not flatter himself that he knows his wife, and is making
her happy unless he sees her often at his knees.

It is to the whole ignorant troop of our predestined, of our legions of snivelers, of smokers, of snuff-takers, of old and captious men that Sterne addressed, in Tristram Shandy, the letter written by Walter Shandy to his brother Toby, when this last proposed to marry the widow Wadman.

These celebrated instructions which the most original of English writers has comprised in this letter, suffice with some few exceptions to complete our observations on the manner in which husbands should behave to their wives; and we offer it in its original form to the reflections of the predestined, begging that they will meditate upon it as one of the most solid masterpieces of human wit.

 “MY DEAR BROTHER TOBY,

“What I am going to say to thee is upon the nature of women, and of love-making to them; and perhaps it is as well for thee ­tho’ not so well for me ­that thou hast occasion for a letter of instructions upon that head, and that I am able to write it to thee.

“Had it been the good pleasure of Him who disposes of our lots, and thou no sufferer by the knowledge, I had been well content that thou should’st have dipped the pen this moment into the ink instead of myself; but that not being the case ­Mrs. Shandy being now close beside me, preparing for bed ­I have thrown together without order, and just as they have come into my mind, such hints and documents as I deem may be of use to thee; intending, in this, to give thee a token of my love; not doubting, my dear Toby, of the manner in which it will be accepted.

“In the first place, with regard to all which concerns religion in the affair ­though I perceive from a glow in my cheek, that I blush as I begin to speak to thee upon the subject, as well knowing, notwithstanding thy unaffected secrecy, how few of its offices thou neglectest ­yet I would remind thee of one (during the continuance of thy courtship) in a particular manner, which I would not have omitted; and that is, never to go forth upon the enterprise, whether it be in the morning or in the afternoon, without first recommending thyself to the protection of Almighty God, that He may defend thee from the evil one.

“Shave the whole top of thy crown clean once at least every four or five days, but oftener if convenient; lest in taking off thy wig before her, thro’ absence of mind, she should be able to discover how much has been cut away by Time ­how much by Trim.

 “’Twere better to keep ideas of baldness out of her fancy.

 “Always carry it in thy mind, and act upon it as a sure maxim,
  Toby ­

 “’That women are timid.’ And ’tis well they are ­else there would
  be no dealing with them.

 “Let not thy breeches be too tight, or hang too loose about thy
  thighs, like the trunk-hose of our ancestors.

 “A just medium prevents all conclusions.

“Whatever thou hast to say, be it more or less, forget not to utter it in a low soft tone of voice.  Silence, and whatever approaches it, weaves dreams of midnight secrecy into the brain:  For this cause, if thou canst help it, never throw down the tongs and poker.

“Avoid all kinds of pleasantry and facetiousness in thy discourse with her, and do whatever lies in thy power at the same time, to keep from her all books and writings which tend there to:  there are some devotional tracts, which if thou canst entice her to read over, it will be well:  but suffer her not to look into Rabelais, or Scarron, or Don Quixote.

 “They are all books which excite laughter; and thou knowest, dear
  Toby, that there is no passion so serious as lust.

 “Stick a pin in the bosom of thy shirt, before thou enterest her
  parlor.

“And if thou art permitted to sit upon the same sofa with her, and she gives thee occasion to lay thy hand upon hers ­beware of taking it ­thou canst not lay thy hand upon hers, but she will feel the temper of thine.  Leave that and as many other things as thou canst, quite undetermined; by so doing, thou wilt have her curiosity on thy side; and if she is not conquered by that, and thy Äße continues still kicking, which there is great reason to suppose ­thou must begin, with first losing a few ounces of blood below the ears, according to the practice of the ancient Scythians, who cured the most intemperate fits of the appetite by that means.

“Avicenna, after this, is for having the part anointed with the syrup of hellebore, using proper evacuations and purges ­and I believe rightly.  But thou must eat little or no goat’s flesh, nor red deer ­nor even foal’s flesh by any means; and carefully abstain ­that is, as much as thou canst, ­from peacocks, cranes, coots, didappers and water-hens.

“As for thy drink ­I need not tell thee, it must be the infusion of Vervain and the herb Hanea, of which Aelian relates such effects; but if thy stomach palls with it ­discontinue it from time to time, taking cucumbers, melons, purslane, water-lilies, woodbine, and lettuce, in the stead of them.

 “There is nothing further for thee, which occurs to me at present ­

 “Unless the breaking out of a fresh war. ­So wishing everything,
  dear Toby, for the best,

    “I rest thy affectionate brother,

        “WALTER SHANDY.”

Under the present circumstances Sterne himself would doubtless have omitted from his letter the passage about the ass; and, far from advising the predestined to be bled he would have changed the regimen of cucumbers and lettuces for one eminently substantial.  He recommended the exercise of economy, in order to attain to the power of magic liberality in the moment of war, thus imitating the admirable example of the English government, which in time of peace has two hundred ships in commission, but whose shipwrights can, in time of need, furnish double that quantity when it is desirable to scour the sea and carry off a whole foreign navy.

When a man belongs to the small class of those who by a liberal education have been made masters of the domain of thought, he ought always, before marrying, to examine his physical and moral resources.  To contend advantageously with the tempest which so many attractions tend to raise in the heart of his wife, a husband ought to possess, besides the science of pleasure and a fortune which saves him from sinking into any class of the predestined, robust health, exquisite tact, considerable intellect, too much good sense to make his superiority felt, excepting on fit occasions, and finally great acuteness of hearing and sight.

If he has a handsome face, a good figure, a manly air, and yet falls short of all these promises, he will sink into the class of the predestined.  On the other hand, a husband who is plain in features but has a face full of expression, will find himself, if his wife once forgets his plainness, in a situation most favorable for his struggle against the genius of evil.

He will study (and this is a detail omitted from the letter of Sterne) to give no occasion for his wife’s disgust.  Also, he will resort moderately to the use of perfumes, which, however, always expose beauty to injurious suspicions.

He ought as carefully to study how to behave and how to pick out subjects of conversation, as if he were courting the most inconstant of women.  It is for him that a philosopher has made the following reflection: 

“More than one woman has been rendered unhappy for the rest of her life, has been lost and dishonored by a man whom she has ceased to love, because he took off his coat awkwardly, trimmed one of his nails crookedly, put on a stocking wrong side out, and was clumsy with a button.”

One of the most important of his duties will be to conceal from his wife the real state of his fortune, so that he may satisfy her fancies and caprices as generous celibates are wont to do.

Then the most difficult thing of all, a thing to accomplish which superhuman courage is required, is to exercise the most complete control over the ass of which Sterne speaks.  This ass ought to be as submissive as a serf of the thirteenth century was to his lord; to obey and be silent, advance and stop, at the slightest word.

Even when equipped with these advantages, a husband enters the lists with scarcely any hope of success.  Like all the rest, he still runs the risk of becoming, for his wife, a sort of responsible editor.

“And why!” will exclaim certain good but small-minded people, whose horizon is limited to the tip of their nose, “why is it necessary to take so much pains in order to love, and why is it necessary to go to school beforehand, in order to be happy in your own home?  Does the government intend to institute a professional chair of love, just as it has instituted a chair of law?”

This is our answer: 

These multiplied rules, so difficult to deduce, these minute observations, these ideas which vary so as to suit different temperaments, are innate, so to speak, in the heart of those who are born for love; just as his feeling of taste and his indescribable felicity in combining ideas are natural to the soul of the poet, the painter or the musician.  The men who would experience any fatigue in putting into practice the instructions given in this Meditation are naturally predestined, just as he who cannot perceive the connection which exists between two different ideas is an imbecile.  As a matter of fact, love has its great men although they be unrecognized, as war has its Napoleons, poetry its Andre Cheniers and philosophy its Descartes.

This last observation contains the germ of a true answer to the question which men from time immemorial have been asking:  Why are happy marriages so very rare?

This phenomenon of the moral world is rarely met with for the reason that people of genius are rarely met with.  A passion which lasts is a sublime drama acted by two performers of equal talent, a drama in which sentiments form the catastrophe, where desires are incidents and the lightest thought brings a change of scene.  Now how is it possible, in this herd of bimana which we call a nation, to meet, on any but rare occasions, a man and a woman who possess in the same degree the genius of love, when men of talent are so thinly sown and so rare in all other sciences, in the pursuit of which the artist needs only to understand himself, in order to attain success?

Up to the present moment, we have been confronted with making a forecast of the difficulties, to some degree physical, which two married people have to overcome, in order to be happy; but what a task would be ours if it were necessary to unfold the startling array of moral obligations which spring from their differences in character?  Let us cry halt!  The man who is skillful enough to guide the temperament will certainly show himself master of the soul of another.

We will suppose that our model husband fulfills the primary conditions necessary, in order that he may dispute or maintain possession of his wife, in spite of all assailants.  We will admit that he is not to be reckoned in any of the numerous classes of the predestined which we have passed in review.  Let us admit that he has become imbued with the spirit of all our maxims; that he has mastered the admirable science, some of whose precepts we have made known; that he has married wisely, that he knows his wife, that he is loved by her; and let us continue the enumeration of all those general causes which might aggravate the critical situation which we shall represent him as occupying for the instruction of the human race.