Part 104 (1/2)
and a rage which so much the more frets itself, as it is compelled to excuse itself by a pretence of good-will.
Now, the duty of chast.i.ty is of a vast extent; is it the will that we would have them restrain? This is a very supple and active thing; a thing very nimble, to be stayed. How? if dreams sometimes engage them so far that they cannot deny them: it is not in them, nor, peradventure, in chast.i.ty itself, seeing that is a female, to defend itself from l.u.s.t and desire. If we are only to trust to their will, what a case are we in, then? Do but imagine what crowding there would be amongst men in pursuance of the privilege to run full speed, without tongue or eyes, into every woman's arms who would accept them. The Scythian women put out the eyes of all their slaves and prisoners of war, that they might have their pleasure of them, and they never the wiser. O, the furious advantage of opportunity! Should any one ask me, what was the first thing to be considered in love matters, I should answer that it was how to take a fitting time; and so the second; and so the third--'tis a point that can do everything. I have sometimes wanted fortune, but I have also sometimes been wanting to myself in matters of attempt. G.o.d help him, who yet makes light of this! There is greater temerity required in this age of ours, which our young men excuse under the name of heat; but should women examine it more strictly, they would find that it rather proceeds from contempt. I was always superst.i.tiously afraid of giving offence, and have ever had a great respect for her I loved: besides, he who in this traffic takes away the reverence, defaces at the same time the l.u.s.tre. I would in this affair have a man a little play the child, the timorous, and the servant. If not this, I have in other bashfulness whereof altogether in things some air of the foolish Plutarch makes mention; and the course of my life has been divers ways hurt and blemished with it; a quality very ill suiting my universal form: and, indeed, what are we but sedition and discrepancy? I am as much out of countenance to be denied as I am to deny; and it so much troubles me to be troublesome to others that on occasion when duty compels me to try the good-will of any one in a thing that is doubtful and that will be chargeable to him, I do it very faintly, and very much against my will: but if it be for my own particular (whatever Homer truly says, that modesty is a foolish virtue in an indigent person), I commonly commit it to a third person to blush for me, and deny those who employ me with the same difficulty: so that it has sometimes befallen me to have had a mind to deny, when I had not the power to do it.
'Tis folly, then, to attempt to bridle in women a desire that is so powerful in them, and so natural to them. And when I hear them brag of having so maidenly and so temperate a will, I laugh at them: they retire too far back. If it be an old toothless trot, or a young dry consumptive thing, though it be not altogether to be believed, at least they say it with more similitude of truth. But they who still move and breathe, talk at that ridiculous rate to their own prejudice, by reason that inconsiderate excuses are a kind of self-accusation; like a gentleman, a neighbour of mine, suspected to be insufficient:
”Languidior tenera cui pendens sicula beta, Numquam se mediam sustulit ad tunicam,”
[Catullus, lxvii. 2, i.--The sense is in the context.]
who three or four days after he was married, to justify himself, went about boldly swearing that he had ridden twenty stages the night before: an oath that was afterwards made use of to convict him of his ignorance in that affair, and to divorce him from his wife. Besides, it signifies nothing, for there is neither continency nor virtue where there are no opposing desires. It is true, they may say, but we will not yield; saints themselves speak after that manner. I mean those who boast in good gravity of their coldness and insensibility, and who expect to be believed with a serious countenance; for when 'tis spoken with an affected look, when their eyes give the lie to their tongue, and when they talk in the cant of their profession, which always goes against the hair, 'tis good sport. I am a great servant of liberty and plainness; but there is no remedy; if it be not wholly simple or childish, 'tis silly, and unbecoming ladies in this commerce, and presently runs into impudence. Their disguises and figures only serve to cosen fools; lying is there in its seat of honour; 'tis a by-way, that by a back-door leads us to truth. If we cannot curb their imagination, what would we have from them. Effects? There are enough of them that evade all foreign communication, by which chast.i.ty may be corrupted:
”Illud saepe facit, quod sine teste facit;”
[”He often does that which he does without a witness.”
--Martial, vii. 62, 6.]
and those which we fear the least are, peradventure, most to be feared; their sins that make the least noise are the worst:
”Offendor maecha simpliciore minus.”
[”I am less offended with a more professed strumpet.”
--Idem, vi. 7,6.]
There are ways by which they may lose their virginity without prost.i.tution, and, which is more, without their knowledge:
”Obsterix, virginis cujusdam integritatem manu velut explorans, sive malevolentia, sive inscitia, sive casu, dum inspicit, perdidit.”
[”By malevolence, or unskilfulness, or accident, the midwife, seeking with the hand to test some maiden's virginity, has sometimes destroyed it.”--St. Augustine, De Civit. Dei, i. 18.]
Such a one, by seeking her maidenhead, has lost it; another by playing with it has destroyed it. We cannot precisely circ.u.mscribe the actions, we interdict them; they must guess at our meaning under general and doubtful terms; the very idea we invent for their chast.i.ty is ridiculous: for, amongst the greatest patterns that I have is Fatua, the wife of Faunus: who never, after her marriage, suffered herself to be seen by any man whatever; and the wife of Hiero, who never perceived her husband's stinking breath, imagining that it was common to all men. They must become insensible and invisible to satisfy us.
Now let us confess that the knot of this judgment of duty princ.i.p.ally lies in the will; there have been husbands who have suffered cuckoldom, not only without reproach or taking offence at their wives, but with singular obligation to them and great commendation of their virtue.
Such a woman has been, who prized her honour above her life, and yet has prost.i.tuted it to the furious l.u.s.t of a mortal enemy, to save her husband's life, and who, in so doing, did that for him she would not have done for herself! This is not the place wherein we are to multiply these examples; they are too high and rich to be set off with so poor a foil as I can give them here; let us reserve them for a n.o.bler place; but for examples of ordinary l.u.s.tre, do we not every day see women amongst us who surrender themselves for their husbands sole benefit, and by their express order and mediation? and, of old, Phaulius the Argian, who offered his to King Philip out of ambition; as Galba did it out of civility, who, having entertained Maecenas at supper, and observing that his wife and he began to cast glances at one another and to make eyes and signs, let himself sink down upon his cus.h.i.+on, like one in a profound sleep, to give opportunity to their desires: which he handsomely confessed, for thereupon a servant having made bold to lay hands on the plate upon the table, he frankly cried, ”What, you rogue? do you not see that I only sleep for Maecenas?” Such there may be, whose manners may be lewd enough, whose will may be more reformed than another, who outwardly carries herself after a more regular manner. As we see some who complain of having vowed chast.i.ty before they knew what they did; and I have also known others really, complain of having been given up to debauchery before they were of the years of discretion. The vice of the parents or the impulse of nature, which is a rough counsellor, may be the cause.
In the East Indies, though chast.i.ty is of singular reputation, yet custom permitted a married woman to prost.i.tute herself to any one who presented her with an elephant, and that with glory, to have been valued at so high a rate. Phaedo the philosopher, a man of birth, after the taking of his country Elis, made it his trade to prost.i.tute the beauty of his youth, so long as it lasted, to any one that would, for money thereby to gain his living: and Solon was the first in Greece, 'tis said, who by his laws gave liberty to women, at the expense of their chast.i.ty, to provide for the necessities of life; a custom that Herodotus says had been received in many governments before his time. And besides, what fruit is there of this painful solicitude? For what justice soever there is in this pa.s.sion, we are yet to consider whether it turns to account or no: does any one think to curb them, with all his industry?
”Pone seram; cohibe: sed quis custodiet ipsos Custodes? cauta est, et ab illis incipit uxor.”
[”Put on a lock; shut them up under a guard; but who shall guard the guard? she knows what she is about, and begins with them.”
--Juvenal, vi. 346.]
What commodity will not serve their turn, in so knowing an age?
Curiosity is vicious throughout; but 'tis pernicious here. 'Tis folly to examine into a disease for which there is no physic that does not inflame and make it worse; of which the shame grows still greater and more public by jealousy, and of which the revenge more wounds our children than it heals us. You wither and die in the search of so obscure a proof. How miserably have they of my time arrived at that knowledge who have been so unhappy as to have found it out? If the informer does not at the same time apply a remedy and bring relief, 'tis an injurious information, and that better deserves a stab than the lie. We no less laugh at him who takes pains to prevent it, than at him who is a cuckold and knows it not.
The character of cuckold is indelible: who once has it carries it to his grave; the punishment proclaims it more than the fault. It is to much purpose to drag out of obscurity and doubt our private misfortunes, thence to expose them on tragic scaffolds; and misfortunes that only hurt us by being known; for we say a good wife or a happy marriage, not that they are really so, but because no one says to the contrary. Men should be so discreet as to evade this tormenting and unprofitable knowledge: and the Romans had a custom, when returning from any expedition, to send home before to acquaint their wives with their coming, that they might not surprise them; and to this purpose it is that a certain nation has introduced a custom, that the priest shall on the wedding-day open the way to the bride, to free the husband from the doubt and curiosity of examining in the first a.s.sault, whether she comes a virgin to his bed, or has been at the trade before.
But the world will be talking. I know, a hundred honest men cuckolds, honestly and not unbeseemingly; a worthy man is pitied, not disesteemed for it. Order it so that your virtue may conquer your misfortune; that good men may curse the occasion, and that he who wrongs you may tremble but to think on't. And, moreover, who escapes being talked of at the same rate, from the least even to the greatest?
”Tot qui legionibus imperitivit Et melior quam to multis fuit, improbe, rebus.”
[”Many who have commanded legions, many a man much better far than you, you rascal.”--Lucretius, iii. 1039, 1041.]