And, in fact, she justified her charitableness with a logic which was plausible. She argued that all men were better content after they had become domestic animals. She pointed out that her lovers, in particular—Why, but Gerald could see for himself how little vexed were her steers and geldings, now, by affairs of the heart. Upon every imaginable moral ground they had been made better by their double transformation. They did not run after lewd females, they were not bloodthirstily jealous of one another, and they were asleep every night at a respectable hour. If Gerald had only known them, as she had known them, when they were gentlemen of high distinction and reigning monarchs, he would never argue about an improvement so obvious. Besides, domestic animals were spurred by magnanimity and altruism into no devastating wars, thrift did not often make them covetous of money, neither did self-respect induce them to spend money foolishly: religion did not lead mules to bray in any pulpit, nor did the conscientiousness of a sheep ever make of him an ever-meddling and pernicious pest. In fine, the domestic animals were undisfigured by any human virtues, and were quite easy to get along with. Whereas, if any woman attempted to have that many men about the house—! Maya, who had lost so many husbands (at least partially) did not complete the statement. But her expression made the aposiopesis eloquent. Gerald had no smallest doubt but that, if he himself had not been divine and beyond her arts, Maya of the Fair Breasts would long ago, out of pure kindliness and affection, have transformed him too into a sheep or an ox or some other useful quadruped, and would thus have held him back from his appointed inheritance in Antan. And he did not blame her. The placid, stupid, rather lovable woman simply did not understand that to be contented was not all: she did not comprehend the obligations which were upon a god to live with generous splendor and to perform very tremendous feats in the way of heroism and of philanthropy.