I come to beg indulgence of the reader for the peculiar form of this Physiology of Love. It is twenty-eight years (in 1842) since the turmoil, which followed the fall of Napoleon, deprived me of my position. Two years earlier chance threw me, immediately after the horrors of the retreat from Russia, into the midst of a charming town, where I had the enchanting prospect of passing the rest of my days. In happy Lombardy, at Milan, at Venice, the great, or rather only, business of life is pleasure. No attention, there, to the deeds and movements of your neighbour; hardly a troubled thought for what is to happen to you. If a man notice the existence of his neighbour, it does not enter his head to hate him. Take away from the occupations of a French provincial town jealousy—and what is left? The absence, the impossibility of that cruel jealousy forms the surest part of that happiness, which draws all the provincials to Paris.

Following the masked balls of Carnival, which in 1820 was more brilliant than usual, the noise of five or six completely reckless proceedings occupied the society of Milan an entire month; although they are used over there to things which in France would pass for incredible. The fear of ridicule would in this country paralyse such fantastic actions: only to speak of them I need great courage.

One evening people were discussing profoundly the effects and the causes of these extravagances, at the house of the charming Mme. Pietra Grua(6), who happened, extraordinarily enough, not to be mixed up with these escapades. The thought came to me that perhaps in less than a year I should have nothing left of all those strange facts, and of the causes alleged for them, but a recollection, on which I could not depend. I got hold of a concert programme, and wrote a few words on it in pencil. A game of faro was suggested: we were thirty seated round a card-table, but the conversation was so animated that people forgot to play. Towards the close of the evening came in Col. Scotti, one of the most charming men in the Italian army: he was asked for his quantum of circumstances relative to the curious facts with which we were busy, and, indeed, his story of certain things, which chance had confided to his knowledge, gave them an entirely new aspect. I took up my concert programme and added these new circumstances.

This collection of particulars on Love was continued in the same way, with pencil and odd scraps of paper, snatched up in the salons, where I heard the anecdotes told. Soon I looked for a common rule by which to recognise different degrees in them. Two months later fear of being taken for a Carbonaro made me return to Paris—only for a few months I hoped, but never again have I seen Milan, where I had passed seven years.

Pining with boredom at Paris, I conceived the idea of occupying myself again with the charming country from which fear had driven me. I strung together my scraps of paper and presented the book to a publisher. But soon a difficulty was raised: the printer declared that it was impossible to work from notes written in pencil and I could see that he found such copy beneath his dignity. The printer's young apprentice, who brought me back my notes, seemed quite ashamed of the more than doubtful compliment, which had been put into his mouth: he knew how to write and I dictated to him my pencil notes.

I understood, too, that discretion required me to change the proper names, and, above all, abridge the anecdotes. Although no one reads in Milan, the book, if ever it reached there, might have seemed a piece of wicked mischief.

So I brought out an ill-fated volume. I have the courage to own that I despised at that period elegance in style. I saw the young apprentice wholly taken up with avoiding sentence-endings that were unmusical and odd sounds in the arrangement of words. In return, he made throughout no scruple of changing details of fact, difficult to express: Voltaire himself is afraid of things which are difficult to tell.

The Essay on Love had no claim to merit except the number of the fine shades of feeling, which I begged the reader to verify among his memories, if he were happy enough to have any. But in all this there was something much worse: I was then, as ever, very inexperienced in the department of literature and the publisher, to whom I had presented the MS., printed it on bad paper and in an absurd format. In fact a month later, when I asked him for news of the book—"On peut dire qu'il est sacrÉ,"[2] he said, "For no one comes near it."

It had never even crossed my mind to solicit articles in the papers: such a thing would have seemed to me an ignominy. And yet no work was in more pressing need of recommendation to the patience of the reader. Under the menace of becoming unintelligible at the very outset, it was necessary to bring the public to accept the new word "crystallisation," suggested as a lively expression for that collection of strange fancies, which we weave round our idea of the loved one, as true and even indubitable realities.At that time wholly absorbed in my love for the least details, which I had lately observed in the Italy of my dreams, I avoided with care every concession, every amenity of style, which might have rendered the Essay on Love less peculiarly fantastic in the eyes of men of letters.

Further, I was not flattering to the public. Literature at that time, all defaced by our great and recent misfortunes, seemed to have no other interest than the consolation of our unhappy pride: it used to rhyme "gloire" with "victoire," "guerriers" with "lauriers,"[3] etc. The true circumstances of the situations, which it pretends to treat, seem never to have any attraction for the tedious literature of that period: it looks for nothing but an opportunity of complimenting that people, enslaved to fashion, whom a great man had called a great nation, forgetting that they were only great on condition that their leader was himself.

As the result of my ignorance of the exigencies of the humblest success, I found no more than seventeen readers between 1822 and 1833: it is doubtful whether the Essay on Love has been understood after twenty years of existence by a hundred connoisseurs. A few have had the patience to observe the various phases of this disease in the people infected with it in their circle; for we must speak of it as a disease, in order to understand that passion which in the last thirty years our fear of ridicule has taken so much trouble to hide—it is this way which sometimes leads to its cure.

Now and now only, after half a century of revolutions, engrossing one after another our whole attention, now and now only after five complete changes in the form and the tendencies of our government, does the revolution just begin to show itself in our way of living. Love, or that which commonly appropriates Love's name and fills its place, was all-powerful in the France of Lewis XV. Colonels were created by the ladies of the court; and that court was nothing less than the fairest place in the kingdom. Fifty years after, the court is no more; and the gift of a licence to sell tobacco in the meanest provincial town is beyond the power of the most surely established ladies of the reigning bourgeoisie or of the pouting nobility.

It must be owned, women are out of fashion. In our brilliant salons the young men of twenty affect not to address them; they much prefer to stand round the noisy talker dealing, in a provincial accent, with the question of the right to vote, and to try and slip in their own little word. The rich youths, who, to keep up a show of the good-fellowship of past times, take a pride in seeming frivolous, prefer to talk horses and play high in the circles where women are excluded. The deadly indifference which seems to preside over the relations of young men and the women of five-and-twenty, for whose presence society has to thank the boredom of marriage, will bring, perhaps, a few wise spirits to accept this scrupulously exact description of the successive phases of the malady called Love.

Seeing the terrible change which has plunged us into the stagnation of to-day, and makes unintelligible to us the society of 1778, such as we find it in the letters of Diderot to Mlle. Voland, his mistress, or in the Memoirs of Madame d'Épinay, a man might ask the question, which of our successive governments has killed in us the faculty of enjoying ourselves, and drawn us nearer to the gloomiest people on the face of the earth? The only passable thing which that people have invented—parliament and the honesty of their parties—we are unable even to copy. In return, the stupidest of their gloomy conceptions, the spirit of dignity, has come among us to take the place of our French gaiety, which is to be found now only in the five hundred balls in the outskirts of Paris or in the south of France, beyond Bordeaux.But which of our successive governments has cost us the fearful misfortune of anglicisation? Must we accuse that energetic government of 1793, which prevented the foreigners from coming to pitch their camp in Montmartre—that government which in a few years will seem heroic in our eyes and forms a worthy prelude to that, which under Napoleon, went forth to carry our name into all the capitals of Europe?

We shall pass over the well-meaning stupidity of the Directoire, illustrated by the talents of Carnot and the immortal campaign of 1796–1797 in Italy.

The corruption of the court of Barras still recalled something of the gaiety of the old order; the graces of Madame Bonaparte proved that we had no aptitude at that time for the churlishness and charnel-house of the English.

The profound respect, which despite the jealousy of the faubourg Saint-Germain, we could not but feel for the First Consul's method of government, and the men whose superior merit adorned the society of Paris—such as the Cretets and the Darus—relieves the Empire of the burden of responsibility for the remarkable change which has been effected, in the first half of the nineteenth century, in the character of the French.

Unnecessary to carry my investigation further: the reader will reflect and be quite able to draw his own conclusions.