There is a particular kind of man who treats desire the way he treats a motorway: as an obstacle between himself and an arrival. He has somewhere to be. He has always had somewhere to be. He will get there, and he will tell you he got there, and it will not once occur to him that the getting was the entire point.
We would like to make the case for the other man. He is rarer. He is not in a hurry, and the reason he is not in a hurry is not patience — patience is endurance, and endurance is joyless. He is not in a hurry because he has worked out that the good part is long, and that shortening it is a form of vandalism.
Consider what he actually does. He does not begin where the other man begins. He begins three hours earlier, in a conversation about something else entirely, and he is genuinely interested in the something else. He notices what she orders. He notices what she says about her sister. He is not banking this information for later use; he is simply awake, and being awake in the company of a woman is so uncommon that it registers as a kind of touch.
By the time his hand arrives anywhere, it has been expected for some while. That is the whole trick, and it is not a trick. Anticipation is not the queue before the event. Anticipation is the event, and the rest is the receipt.
The hurried man will object that this is a great deal of ceremony around a simple appetite. He is right that the appetite is simple. So is hunger, and no one has yet argued that this makes a good dinner indistinguishable from eating standing up over the sink. The simplicity of the want has never had any bearing on the quality of the satisfying.
We are aware of the counter-argument, which is that all this restraint is merely a longer route to the same destination, and that a man who takes four hours has simply wasted three. To which we say: ask her. We have never met a woman who complained that a man took too long over her. We have met a great many with the other complaint, and they were not shy about it, and several of them have written to this magazine.
There is a version of this argument that ends in a lecture about restraint, and we are not making it. Restraint implies a man straining against a leash he has fastened himself, and there is nothing appealing about a straining man. The slow hand is not restrained. It is unhurried, which is the opposite: it is the hand of someone who is not worried the evening will be taken away from him.
That confidence is the thing being read, incidentally. Not the technique. Nobody has ever been undone by technique. What undoes a person is the sense that the man across from them has cancelled everything else and is not checking a watch, and that this could go on for as long as it goes on, and that no part of it is a formality on the way to something better.
There is nothing better. That was always the misunderstanding.