XVII. Virtue, perhaps, is nothing more than politeness of soul. Physical love is a craving like hunger, excepting that man eats all the time, and in love his appetite is neither so persistent nor so regular as at the table. A piece of bread and a carafe of water will satisfy the hunger of any man; but our civilization has brought to light the science of gastronomy. Love has its piece of bread, but it has also its science of loving, that science which we call coquetry, a delightful word which the French alone possess, for that science originated in this country. Well, after all, isn't it enough to enrage all husbands when they think that man is so endowed with an innate desire to change from one food to another, that in some savage countries, where travelers have landed, they have found alcoholic drinks and ragouts? Hunger is not so violent as love; but the caprices of the soul are more numerous, more bewitching, more exquisite in their intensity than the caprices of gastronomy; but all that the poets and the experiences of our own life have revealed to us on the subject of love, arms us celibates with a terrible power: we are the lion of the Gospel seeking whom we may devour. Then, let every one question his conscience on this point, and search his memory if he has ever met a man who confined himself to the love of one woman only! How, alas! are we to explain, while respecting the honor of all the peoples, the problem which results from the fact that three millions of burning hearts can find no more than four hundred thousand women on which they can feed? Should we apportion four celibates for each woman and remember that the honest women would have already established, instinctively and unconsciously, a sort of understanding between themselves and the celibates, like that which the presidents of royal courts have initiated, in order to make their partisans in each chamber enter successively after a certain number of years? That would be a mournful way of solving the difficulty! Should we make the conjecture that certain honest women act in dividing up the celibates, as the lion in the fable did? What! Surely, in that case, half at least of our altars would become whited sepulchres! Ought one to suggest for the honor of French ladies that in the time of peace all other countries should import into France a certain number of their honest women, and that these countries should mainly consist of England, Germany and Russia? But the European nations would in that case attempt to balance matters by demanding that France should export a certain number of her pretty women. Morality and religion suffer so much from such calculations as this, that an honest man, in an attempt to prove the innocence of married women, finds some reason to believe that dowagers and young people are half of them involved in this general corruption, and are liars even more truly than are the celibates.