The Grip of Desire Part 12

It seemed to him that a new world was opening. New ideas sprang up in him, and he discovered sensations till then unknown.

He felt better; life smiled upon him, and all the things of life.

The past had altogether vanished; the present was radiant, the future was laden with rosy dreams.

That same morning he had risen as usual, with no settled wish, aimless and hopeless. Till then, he had acted like a machine, hardly knowing whither he went, following his road by chance, walking onwards in the line which had been traced out for him, with no relish, full of weariness and sadness.

What was he expecting then? Nothing. He was clinging to the fragments of his beliefs, he remained hanging there, not daring to stir, to think, or to turn, for fear of rolling to the bottom of some unknown abyss. But suddenly everything is changed, everything is transformed, everything takes another aspect. The whole world is illumined. Religion, dogma, mysteries, altar, priest, what is all that? G.o.d even. He thinks no more of him.

A woman's look has obliterated all.

A woman's voice has murmured in his ear and he perceives that he is young, that he is strong, that he has a heart, and that all cries to him at once: Love! Love!

Oh! what a wonderful thing love is! What frenzy, what delirium, what madness! Sublime madness, ravis.h.i.+ng delirium, delicious frenzy.

First and last mystery of nature, first and last voice of the universe.

It is thou, oh G.o.d, who givest life to all, who dost animate all, who art the principle of all. Thou art Alpha and Omega; thou art the potent arm which has caused the worlds to rise, which has re-united the scattered forces of matter, which has made order out of chaos.

And there are found men, creatures, works of love like everything which moves, breathes, buds, shoots forth, there are found creatures who have dared to say: Love is evil.

They have sworn to renounce love. They have spat in thy face, fruitful, creative Divinity, they have denied thee on their impure altars.

But it is their G.o.d who is evil, as Proudhon said, that senseless and ludicrous G.o.d who delights in grotesque saturnalia, in ridiculous prayers, in shameful mummeries, in vows contrary to nature.

Marcel felt himself transformed.

A new feeling was born in him and plunged him into ineffable delight.

Nevertheless, as I have said, he experienced a vague fear; he had had a glimpse of the unknown, and he was one of those delicate and timid souls with their thoughts in some way turned upon themselves, which are terrified at the unknown.

Seized with a restless apprehension and with a mysterious trouble, he felt the hour coming which was about to change his life.

XXVI.

OF YOUNG GIRLS IN GENERAL.

"You tell me, Madame, that this description is neither in the taste of Ovid nor that of Quinault. I agree, my dear, but I am not in a humour to say soft things."

VOLTAIRE (_Dict. Phil._).

The great fault, in my opinion, both of the writer and of the poet, is to idealize woman too much, and especially the young girl.

On the stage just as in the novel, the heroines are placed on a sort of pedestal where they receive haughtily the incense and homage of poor mankind.

They are perfect beings, of superior essence, gifted with all the beauties and all the virtues, whose white robes of innocence never receive, amidst all the impurities, of our social state, the slightest splash.

Why then raise thus upon a pedestal of Parian marble these statues of clay?

Why place reverentially beneath a tabernacle of gold these pasteboard divinities?

Good Heavens! women are women, that is to say: the females of man, nothing more. They are above all what men make them, and as we are generally vicious and spoilt, since from the most tender age we take care to defile ourselves in the street, in the workshop or on the school-benches; as the atmosphere we breathe is corrupt, we have no claim to believe that our wives, our sisters and our daughters can remain unspotted by our touch, and that this same atmosphere which they breathe, will purify itself in pa.s.sing through their chaste nostrils.

If then the woman is not worse than we, as some a.s.sert, a.s.suredly she is no better.

And how could they be better, who are our pupils, and when the share we have given them in society is so slight and so strangely ordered that, if they cannot by means of supreme efforts expand and grow in it morally and intellectually, every lat.i.tude is allowed them on the other hand to corrupt themselves in it beyond measure, and to fall lower than the man into the lowest depths.

"Fools!" said Machiavelli, "you sow hemlock and pretend you see ears of corn growing ripe."

Why then idealize and make a divinity of this creature, when we know that the education she ordinarily receives, takes away from her, little by little, all which remains attractive, divine and ideal!

Certainly a chaste and simple young girl, fair and fresh as a spring morning, sweet as the perfume of the violet, and whose mind and body alike are as pure as the petals of a half-opened lily, is the most heavenly and the most adorable thing in the world.

But, outside the pages of your novel, how many of them have you met in the world?

I have often heard the modest virtues of the middle cla.s.ses extolled, and it is from such surroundings that the novelist of to-day most frequently draws his feminine ideal. It is among the middle cla.s.ses indeed that all the qualifications seem to unite at first. It is the intermediate condition, the most happy of all, as the excellent Monsieur Daru said in 1820, since it is only disinherited of the highest favours of fortune, and the social and intellectual advantages of it are accessible to a reasonable ambition.

But they evidently benefit very little by their advantages, for I, and you also, have always found them coquettish, ignorant, frivolous and vain, bringing up their children very badly, but in revenge, generally deceiving their husbands very well.

"In middle-cla.s.s households, bickering; among fas.h.i.+onable people, adultery.

In fas.h.i.+onable middle-cla.s.s households, either one or the other and sometimes both."[1]

And how could it be otherwise?

The daughters of devout and consequently narrow-minded and ignorant mothers, of sceptical and libertine fathers, they spend five or six years at school, where they consummate the loss of what may have escaped the baneful example of their family.

They have taken from their mother foolish vanity, ridiculous prejudices, the art of lying; from their father scepticism and an elastic conscience; perhaps they will preserve their virtue and modesty? The pernicious contacts of the school soon carry them away.

They still have a blush on their face, a down-cast eye, a timid bearing.

But their affected timidity is the token of their knowledge of _good and evil_; like Eve, if they have not yet tasted of the forbidden fruit, they burn to taste it, for their thought is sullied, their imagination is vagrant and at the bottom of their soul there is a germ of corruption.

They leave the boarding-school _virgins_, but chaste, never.

Let us then represent the world as it la, women such as they are, and not such as they ought to be; let us call things by their names, and when there is moral deformity somewhere, let us show that deformity.

When we make wonders of the heroines of a novel, possessing the charms of the _three Graces_ and the virtues of the seven sages of Greece, who when they fall, fall in spite of themselves, impelled by a fatal concurrence of circ.u.mstances, but with so much candour and innocence, that we cannot do otherwise than pardon their fall and even fail to comprehend that they have fallen, we are completely amazed when we descend from this imaginary world to enter the world of reality.

The idealization of woman has therefore, besides other faults, that of causing as to take a dislike to our ordinary companions. How, indeed, after being present at the devotion of Sophonisba, at the suicide of the chaste Lucretia, at the display of the virtues of Mademoiselle Agnes, and at that of the form of Venus at the bath, can we contemplate with ravished eye the wife no less plain than lawful, who is sitting with sullen air at our fire-side, who has no other care than that of her person, no other moral capital than a round enough sum of prejudices and follies, and whose charms, finally, resemble more those of a Hottentot Venus than those of Venus Aphrodite.

The picture of virtues is an excellent thing, but still it is necessary that these virtues should exist. We must not enunciate an idea simply because it is moral, but because it is true. _Amicus Plato, sed magis amica veritas_.

That is why I shall not depict the little person, whom I am going to make better known to you, as a model of virtue. She is an inquisitive girl, she is vehement, she has been brought up in an atmosphere where depravity is more generally inhaled than holiness. I should then be badly advised in presenting you with an angel of candour and wisdom.

An angel! She is at that age indeed, at which foolish men call women angels.