How the French Invented Love (6 page)

Where is the husband during all this time? We don’t need to know. Inevitably he returns and discovers his wife’s adultery, putting an end to the lovers’ happiness. Guigemar is sent away in the same boat that took him to the land of love, and he returns, dejected, to his homeland. This last part of the story is replete with many more marvelous adventures that entail further use of the magic boat—this time by the lady—and the eventual reunion of the lovers.

All these tales of female adultery probably sprang from the fact that medieval marriages among the nobility were rarely affairs of the heart. As we have seen, it was common for a nubile woman—as young as fifteen—to be wed to a much older man for reasons of property and rank. Small wonder that she dreamed of an attractive knight her own age with whom she could share transports unknown to conjugal life. Marie’s lays offered amorous fantasies as a counterreality to lived experience. If husbands had to put up with stories about wives in adulterous triangles, they could comfort themselves with the hope that such women appeared only in fiction.

It is impossible to know to what extent female adultery was enacted in real life. Wives caught in the act might be turned out of the home by an irate husband, but the adulteress was not burned alive, as she might have been in earlier days, say, in ancient Rome, which condoned the slaying of both the woman and her lover. By the twelfth century, canon law regulated marriage in France, and its stance on adultery had considerably softened since antiquity. It specifically stated: “No man may kill his adulterous wife.”
¹²
In fact, if a husband did not want to cast off his adulterous wife, it was he who had to do penance for two years.

As for male adultery, it was never considered sufficient cause for a wife to forsake her husband. There had to be aggravating circumstances, such as the presence of the husband’s mistress under the marital roof. While medieval literature reflected a widespread obsession with female adultery, it paid scant attention to adulterous husbands, who were undoubtedly more common.

W
as the model of courtly love restricted to the nobility? In all probability, yes. Members of the lower classes had more elemental concerns, such as providing shelter and food for themselves and their families. Peasants and serfs in the country and artisans and merchants in the cities were as far removed from the tales of chivalric romance as jobless Americans were from the drawing-room characters of 1930s cinema. And yet there is evidence that even the lower strata of medieval society were not uninfluenced by the adulterous fantasies of their “betters.” A type of medieval song known as the “lament of the unhappy wife” (
la mal mariée
) was popular among peasants; it repeatedly explored the triangle of wife, husband, and lover. Here is one example drawn from a group collected by Ria Lemaire at the University of Poitiers:

    
Fat lot I care, husband, about your love

    
Now that I have a friend!

    
He looks handsome and noble

    
Fat lot I care, husband, about your love.

    
He serves me day and night

    
That is why I love him so.
¹³

The unhappily married wives of these popular songs, unaffected by feelings of guilt, sing out defiantly: “My husband cannot satisfy me / As a compensation I will take a lover.” In one ballad, the speaker complains of being beaten by her husband because he saw her kissing her
ami
. Now she plans her revenge: “I’ll make a cuckold of him. . . . I’ll go and sleep completely naked with my friend.”
¹⁴

In another ballad, the unhappy wife cries out repeatedly: “Don’t beat me, miserable husband!” But she also warns him:

    
Because you mistreat me so,

    
I shall choose a new lover.

    
 . . .

    
He and I shall love each other

    
And our pleasure will be double.
¹⁵

These songs suggest a trickle-down theory of culture, from high nobility to the popular classes. And since they are in the voice of the wife rather than her lover, they also reveal how cultural roles can cross gender boundaries. Some of the earliest troubadour poets were women, and some of the earliest popular French songs were sung by women “blues singers” bemoaning their marital fates and lauding their lovers.

A
lthough it is difficult to know how much these songs and stories related to actual practice, it is safe to say that they did affect the way people began to think about love. The invention of romantic love represents what we today call a paradigm shift, one that offered a radically new set of relations between the sexes and one that has had surprisingly long-lasting consequences.

First, love became feminized. The lady took center stage and has, I believe, commanded the spotlight ever since. Both as the object of man’s desire and as the subject of her own desire, Frenchwomen have enjoyed unrivaled erotic prestige. In life as in literature, the descendants of Iseult and Guinevere are expected to be sexy. The French have never believed that women are any less passionate than men.

Moreover, the twelfth century inaugurated a tradition of French women writers, who took up the theme of love from their own perspective. To name a few of the best known during the past nine hundred years: Marie de France, Christine de Pizan, Louise Labé, Madame de La Fayette, Madame de Staël, Marceline Desbordes-Valmore, George Sand, Colette, Simone de Beauvoir, Violette Leduc, Marguerite Duras, Françoise Sagan, Hélène Cixous, and Annie Ernaux. Many of these women openly expressed sexual longing, as in Labé’s cry that she was “burning” from love.

Second, men and women had to meet certain standards appropriate for lovers. Looks counted, and still count, especially the woman’s looks. Falling in love was often occasioned by a lady’s sublime beauty. Love entered through the eyes and went directly to the heart. While the French speak of
un coup de foudre
(a stroke of lightning), the English expression is even more visually explicit: love at first sight. The man, too, was expected to be attractive, though his major attributes might lie elsewhere: he was judged primarily through his courage and loyalty.

Third, it was generally agreed that romantic love was predicated on obstacles, there to intensify the experience, as any steamy novel worthy of the word “romance” will demonstrate today. Denis de Rougemont’s highly influential analysis argued that romantic love, as invented in the twelfth century and practiced since then, thrives by confronting obstacles.
¹⁶
Yet, however perilous the journey and despite the opposition of family, religion, and society, medieval stories of extramarital love did not usually end in permanent ostracism or suicide. Their heroines were not likely to kill themselves, like Dido in Virgil’s
Aeneid
, and they weren’t constrained to wear an A for adultery as in Hawthorne’s
Scarlet Letter
.

To this day, adultery just doesn’t have the same moral stigma in France that it has in the United States. My French friends could not understand the hullabaloo around Bill Clinton and Monica Lewinsky and criticized him only because they thought he should have chosen someone thinner with more class. Even a woman deputy in Parliament and leader of the religious right—anti-abortion and anti-gay—congratulated Clinton on his libido: “He loves women, this man! . . . It’s a sign of good health!”
¹⁷

The French are used to presidents who scarcely bother to conceal their extramarital affairs. Giscard d’Estaing, president from 1974 to 1981, even wrote about them in his memoirs and in two novels, the last one written when he was in his eighties. The adulterous secrets of Jacques Chirac, president from 1995 to 2007, were revealed by his former chauffeur, Jean-Claude Laumond, in a 2001 publication, and that same year, Chirac’s wife, Bernadette, admitted that she put up with his roving libido for the sake of the children, without letting him forget that he would be lost without her.
¹⁸

The late François Mitterrand, when asked by a journalist during his presidency whether it was true that he had a daughter outside his marriage, replied: “Yes, it’s true. And so what? It’s none of the public’s business.” When he died, the children from both of his unions attended his funeral in the company of their mothers, Danielle Mitterrand and Anne Pingeot.

American wives of political husbands who have strayed from the marital bed and embarrassed the family—for example, the wives of Governors Mark Sanford and Arnold Schwarzenegger—no longer put up with such behavior; they head for the divorce courts and try to protect their children as best they can.

It is noteworthy that all of these examples concern male adulterers. No woman has been president of France, and relatively few have been ministers, senators, or deputies. But Nicolas Sarkozy’s wife, Carla Bruni, has a past that would undoubtedly bar her from becoming an American first lady. An incredibly successful singer, songwriter, and former model (whose nude photos have circulated on the Internet), she made no secret of her thirty-some lovers, including singer Mick Jagger and former French prime minister Laurent Fabius. Her eight-year liaison with radio personality Raphaël Enthoven, which began when he was still married, produced a son out of wedlock. Enthoven’s ex-wife, Justine Lévy, got her revenge by writing about the affair in her 2004 novel,
Rien de grave
(
Nothing Serious
). Bruni’s surprising 2008 marriage to Nicolas Sarkozy, soon after his divorce, helped him regain some of the popularity he had enjoyed when he was first elected president.

Sarkozy lost the presidency to François Hollande in 2012. Both men had unconventional marital lives behind them: Sarkozy’s three marriages and Hollande’s common-law union with Ségolène Royal, the mother of their four children. Having split with Ségolène following her unsuccessful bid for the presidency in 2007, Hollande could openly admit to the affair he was having with a journalist ten years younger. Any single one of these indiscretions would have doomed the candidacy of an American president.

Fourth, though medieval literature privileged extramarital love, it also produced several remarkable works portraying spouses, like Erec and Enide, who remain passionately attached to one another. These tales suggest that marital love requires the same qualities of ingenuity, playfulness, and forbearance commonly associated with unmarried lovers.

In the French circles familiar to me for the past fifty years, I have been struck over and over again by the efforts many men and women make to maintain the aura of romance in their marriages. Frenchwomen tend to privilege their roles as wives, whether they have children or not, whether they have jobs or not. Remember that the French word for woman—
femme
—is identical with the word for wife. In her best-selling book
Le conflit: La femme et la mère
(literally “The Conflict: Woman and Mother”), Elisabeth Badinter argues that women should not let the pressures of motherhood undermine their roles as wives.
¹⁹

I wonder if American women, especially if they have children and careers, privilege their position as wives in quite the same way. They would be unlikely to practice the kind of artifice I saw on the part of a woman in her eighties who made extreme efforts to keep her somewhat younger husband in her thrall. One day, returning from a shopping trip, she dramatically recounted how she had tripped and fallen in the street. Her husband, alternately distressed and angry, said she shouldn’t be gadding about in high heels. Later, when she told me that it wasn’t much of a fall, I asked why she bothered to mention it. “To keep Paul interested. If that hadn’t happened, I would have made up something else.”

I
recall a conversation with Elisabeth Badinter that was another eye-opener in my understanding of French romance. When her husband Robert Badinter was elected to the French Senate after a very long government career at the highest level, I thoughtlessly inquired, “I don’t know how old he is . . .” She cut me short with a smiling response: “He’s sixty-eight and handsome as a god.” I was amazed at her open expression of sensual love and could only babble: “An American woman would not have said what you just said.”

“Why not?”

“I don’t know.”

“What would she have said?”

“More likely, he’s sixty-eight and a pain in the ass.”

We broke into laughter, and then I tried to correct myself.

“I’m probably exaggerating. Maybe an American woman would say, ‘He’s still in good shape,’ but I don’t think she would use the English equivalent of what you said. ‘He’s sixty-eight and looks like a movie star.’ We Americans just don’t say such things about our husbands.”

I’m still wondering why not.

Diane Ackerman, in her lyrical book,
A Natural History of Love
, claims that American society is embarrassed by love. She writes: “We reluctantly admit to it. Even saying the word makes us stumble and blush.”
²⁰
That verbal diffidence becomes even greater when we compare ourselves to the French.

H
ere’s a vignette of another very attractive Parisian couple, where the man is more openly affectionate than his wife. Carl is a charming lawyer in his midfifties. His beautiful, strong-willed wife, also a lawyer, is not always easy. Simone sets the bar very high for everything from clothes and food to education and repartee, and comes down hard on Carl if he misses the mark. After one of her put-downs, Carl turned to me and said wistfully: “
J’ai le malheur d’aimer ma femme.
” (“I have the misfortune of loving my wife.”)