49 The lithographed version of Chapter XV begins with a long section on jealousy, omitted in the printed version:
‘Yes, jealousy is one of the secrets of marriage that are known to all and hidden from everybody. Besides the general reason for married couples’ hatred of one another – which is their co-operation in defiling a human being – mutual jealousy is continually gnawing at them. But by mutual agreement it is generally decided to conceal this from everyone, and it is so concealed. Knowing that this is so, each assumes that it is an unhappy peculiarity of his own and not the common lot. So it was with me. So it must be. Jealousy must exist between married couples who live immorally with one another. If they are both unable to sacrifice their own pleasure for the welfare of their child, each rightly concludes that the other will certainly not sacrifice pleasure – I will not say for welfare or tranquillity (for one may sin so as not to be found out), but – merely for conscience’s sake. Each knows that no strong moral obstacle to unfaithfulness exists in the other. They know this because they infringe the demands of morality with one another, and therefore they distrust and watch each other. Oh, what an awful feeling jealousy is! I am not speaking of that real jealousy which at any rate has some basis. That real jealousy is tormenting but it has, and promises, a result; but I am speaking of the unconscious jealousy which inevitably accompanies every immoral marriage, and which, having no definite cause, has also no end. The other is an abscess on a tooth, but this is a tooth aching with its bone – unchanging pain day and night, and again day and night, and unendingly. This jealousy is dreadful, really dreadful! It is like this: a young man is pleasantly talking to my wife and looking at her, as it seems to me, examining her body. How dare he think about her, or dream of a romance with her! But she not merely tolerates it, she is apparently quite pleased. I even see that she is behaving in the same way to him as he is doing to her. And in my soul there arises such a hatred of her that every word of hers and every gesture becomes repulsive. She notices this, and does not know what she is to do, and she puts on an air of animated indifference. “Ah! I suffer and she finds it amusing, she is well satisfied!” And the hatred increases tenfold but I dare not give it vent, for in the depth of my soul I know that there is no real ground for it. And I sit, pretending to be indifferent, and put on an air of special regard and politeness towards him. Then I become angry with myself and wish to get out of the room and leave them alone, and I really go out. But as soon as I am out I am seized with horror at what is going on in my absence. I go back – inventing some excuse for doing so; or sometimes I do not re-enter the room but stop at the door and listen. How can she humiliate herself and me, putting me – me – in such a mean position of suspicion and eaves-dropping! What meanness! Oh, the nasty beast! And he, he! What about him? He is what all men are, what I was when a bachelor. For him it is a pleasure. He even smiles when he looks at me as though saying: “What can you say about it? It is my turn now!” Oh, that feeling is terrible! The sting of that feeling is terrible: I had only to let loose that feeling on anyone if but once – it was enough if once I suspected a man of having designs on my wife – and that man was for ever spoilt for me, as if vitriol had been poured over him. It was enough for me to be jealous of a man once and I could never afterwards renew simple human relations with him. For ever after that, our eyes flashed when we looked at one another. As for my wife, whom I deluged with quantities of this vitriol of jealous hatred, I entirely disfigured her. During this period of unfounded hatred, I quite dethroned and shamed her in my imagination. I imagined the most impossible tricks on her part. I suspected her, I am ashamed to say, of behaving like the queen in the Arabian Nights: being unfaithful to me with a slave almost before my very eyes, and then laughing at me. So that with each fresh access of jealousy (I am still speaking of groundless jealousy) I fell into an already prepared rut of filthy suspicions about her and I made the rut deeper and deeper. She did the same. If I had reasons for jealousy, she, knowing my past, had a thousand times more. And she was even more jealous of me. And the sufferings I experienced from her jealousy were quite different and were also very severe. They occurred like this: we are living more or less quietly; I am even merry and tranquil, when we happen to begin a most ordinary conversation and all at once she does not agree with things she had always agreed with. More than that, I notice that she is becoming irritable without a cause. I think she is upset or that what we are saying is really unpleasant to her. But we turn to something else and the same thing happens, she again attacks me and is again irritable. I am astonished and seek the cause of this. What is it all about? She becomes silent, replies in monosyllables, or when she speaks is evidently hinting at something. I begin to guess that the reason of it is that I have taken a walk in the garden with her cousin, with whom I never even thought of anything wrong, or there is some cause of that kind. I begin to guess at it but cannot mention it. Were I to do so I should confirm her suspicions. I begin to investigate and to interrogate her. She does not reply but guesses that I have understood what it is, and she feels still more strongly confirmed in her suspicions. “What is the matter with you?” I ask. “Nothing, I am the same as usual,” she says; but like a lunatic she utters meaningless, inexplicable, and bitter words. Sometimes I endure it, but sometimes I burst out and become irritable myself, and then a flood of abuse pours forth and I am convicted of some imaginary offence. And all this is carried to an extreme with sobs and tears, and she rushes out of the house to most unusual places. I begin to search for her. I am uneasy as to what the servants and children will think but there is nothing for it. She is in such a state that I feel she may do anything. I run after her and look for her. I spend tormenting nights. And finally, with exhausted nerves, after most cruel words and accusations, we both become tranquillized again.
50 The lithographed version varies here considerably from the printed version, though in some passages the one repeats the other. The lithograph runs as follows:
That is why they do not wish to suckle them: “If I suckle him,” they say, “I shall love him too much – and what shall I do then if he dies?” It seems that they would prefer it if their children were gutta-percha, so that they could not be ill or die but could always be mended. Think what a muddle goes on in the heads and hearts of these unfortunate women. That is why they do nasty things to prevent births: so as not to love! Love – the most joyful condition of the soul – seems to them a danger. And why is this so? Because when a man or woman does not live as a human being should, he or she is much worse than a beast. You see, our women are unable to regard a child otherwise than as a pleasure. It is true that the birth is painful, but its little hands.… Ah, its little feet! Ah, it smiles! Ah, what a darling little body it has! Ah, and it smacks its lips and hiccups! In a word, the animal maternal instinct is sensual. There is in it no thought at all of the mysterious meaning of the arrival of a new human being who will replace us. There is nothing of what is said and done in baptism. You know, nobody believes in baptism, and yet that was really a reminder of the human importance of the baby. People have given that up, they do not believe in it, but they have not replaced it in any way, and only the ribbons and lace and little hands and feet have remained. The animal part has remained. But the thing is that an animal does not possess imagination or foresight or reflections or doctors – yes – again those doctors! Take a hen or a cow: when a chicken gets the pip or a calf dies she cackles a bit or lows a little, and goes on living as before. When among us a child falls ill – what happens? How is it to be treated? Where is it to be nursed? What doctor must we call in? Where is one to drive to? And if it should die – where will the little hands and little feet be then? Why has it all happened so? Why do we have this suffering? A cow does not ask this, and this is why our children are a torment. A cow has no imagination, and therefore cannot think of how she might have saved her offspring by doing so-and-so and so-and-so; and therefore her grief, mingling with her physical condition and continuing for a certain limited time, is not a condition of grief which is augmented by physical idleness and satiation till it becomes despair. She has not a reason which asks, “Why has this happened? Why were all these sufferings endured, why did I love the babies – if they had to die?” The cow has no reason which could say that in future it will be better not to bear offspring or if that happens accidentally then not to suckle it and in general not to love it, or things will be worse for her. But that is how our women reason. And it shows that when a human being does not live humanly, it is worse for him or her than for a beast.’