“On your knees,” the monk said to me, “I am going to whip your titties.”
“My titties, oh my Father!”
“Yes, those two lubricious masses which never excite me but I wish to use them thus,” and upon saying this, he squeezed them, he compressed them violently.
“Oh Father! They are so delicate! You will kill me!”
“No matter, my dear, provided I am satisfied,” and he applied five or six blows which, happily, I parried with my hands. Upon observing that, he binds them behind my back; nothing remains with which to implore his mercy but my countenance and my tears, for he has harshly ordered me to be silent. I strive to melt him . . . but in vain, he strikes out savagely at my now unprotected bosom; terrible bruises are immediately writ out in black and blue; blood appears as his battering continues, my suffering wrings tears from me, they fall upon the vestiges left by the monster’s rage, and render them, says he, yet a thousand times more interesting . . . he kisses those marks, he devours them and now and again returns to my mouth, to my eyes whose tears he licks up with lewd delight. Armande takes her place, her hands are tied, she presents breasts of alabaster and the most beautiful roundness; Clément pretends to kiss them, but to bite them is what he wishes. . . . And then he lays on and that lovely flesh, so white, so plump, is soon nothing more in its butcher’s eyes but lacerations and bleeding. stripes. “Wait one moment,” says the berserk monk, “I want to flog simultaneously the most beautiful of behinds and the softest of breasts.” He leaves me on my knees and, bringing Armande toward me, makes her stand facing me with her legs spread, in such a way that my mouth touches her womb and my breasts are exposed between her thighs and below her behind; by this means the monk has what he wants before him: Armande’s buttocks and my titties in close proximity: furiously he beats them both, but my companion, in order to spare me blows which are becoming far more dangerous for me than for her, has the goodness to lower herself and thus shield me by receiving upon her own person the lashes that would inevitably have wounded me. Clément detects the trick and separates us: “She’ll gain nothing by that,” he fumes, “and if today I have the graciousness to spare that part of her, ‘twill only be so as to molest some other at least as delicate.” As I rose I saw that all those infamies had not been in vain: the debauchee was in the most brilliant state; and it made him only the more furious; he changes weapons—opens a cabinet where several martinets are to be found and draws out one armed with iron tips. I fall to trembling. “There, Thérèse,” says he showing me the martinet, “you’ll see how delicious it is to be whipped with this . . . you’ll feel it, you’ll feel it, my rascal, but for the instant I prefer to use this other one . . .” It was composed of small knotted cords, twelve in all; at the end of each was a knot somewhat larger than the others, about the size of a plum pit. “Come there! Up! The cavalcade! . . . the cavalcade!” says he to his niece; she, knowing what is meant, quickly gets down on all fours, her rump raised as high as possible, and tells me to imitate her; I do. Clément leaps upon my back, riding facing my rear; Armande, her own presented to him, finds herself directly ahead of Clément: the villain then discovering us both well within reach, furiously cuts at the charms we offer him; but, as this position obliges us to open as wide as possible that delicate part of ourselves which distinguishes our sex from men’s, the barbarian aims stinging blows in this direction: the whip’s long and supple strands, penetrating into the interior with much more facility than could withes or ferules, leave deep traces of his rage; now he strikes one, now his blows fly at the other; as skilled a horseman as he is an intrepid flagellator, he several times changes his mount; we are exhausted, and the pangs of pain are of such violence that it is almost impossible to bear them any longer. “Stand up,” he tells us, catching up the martinet again, “yes, get up and stand in fear of me”—his eyes glitter, foam flecks his lips—like persons distracted, we run about the room, here, there, he follows after us, indiscriminately striking Armande, myself; the villain brings us to blood; at last he traps us both between the bed and the wall: the blows are redoubled: the unhappy Armande receives one upon the breast which staggers her, this last horror determines his ecstasy, and while my back is flailed by its cruel effects, my loins are flooded by the proofs of a delirium whose results are so dangerous.
“We are going to bed,” Clément finally says to me; “that has perhaps been rather too much for you, Thérèse, and certainly not enough for me; one never tires of this mania notwithstanding the fact it is a very pale image of what one should really like to do; ah, dear girl! you have no idea to what lengths this depravity leads us, you cannot imagine the drunkenness into which it plunges us, the violent commotion in the electrical fluid which results from the irritation produced by the suffering of the object that serves our passions; how one is needled by its agonies! The desire to increase them . . . ’tis, I know, the reef upon which the fantasy is doomed to wreck, but is this peril to be dreaded by him who cares not a damn for anything?”
Although Clément’s mind was still in the grip of enthusiasm, I observed that his senses were much more calm, and by way of reply to what he had just said, I dared reproach him his tastes’ depravation, and the manner in which this libertine justified them merits inclusion, it seems to me, amidst the confessions you wish to have from me.
“Without question the silliest thing in the world, my dear Thérèse,” Clément said to me, “is to wish to dispute a man’s tastes, to wish to contradict, thwart, discredit, condemn, or punish them if they do not conform either with the laws of the country he inhabits on with the prejudices of social convention. Why indeed! Will it never be understood that there is no variety of taste, however bizarre, however outlandish, however criminal it may be supposed, which does not derive directly from and depend upon the kind of organization we have individually received from Nature? That posed, I ask with what right one man will dare require another either to curb or get rid of his tastes or model them upon those of the social order? With what right will the law itself, which is created for man’s happiness only, dare pursue him who cannot mend his ways, or who would succeed in altering his behavior only at the price of forgoing that happiness whose protection the law is obliged to guarantee him? Even were one to desire to change those tastes could one do so? Have we the power to remake ourselves? Can we become other than what we are? Would you demand the same thing from someone born a cripple? and is this inconformity of our tastes anything in the moral sphere but what the ill-made man’s imperfection is in the physical?
“Shall we enter into details? Why, very well. The keen mind I recognize in you, Thérèse, will enable you to appreciate them. I believe you have been arrested by two irregularities you have remarked in us: you are astonished at the piquant sensation experienced by some of our friends where it is a question of matters commonly beheld as fetid or impure, and you are similarly surprised that our voluptuous faculties are susceptible of powerful excitation by actions which, in your view, bear none but the emblem of ferocity; let us analyze both these tastes and attempt, if ’tis possible, to convince you that there is nothing simpler or more normal in this world than the pleasures which are their result.
“Extraordinary, you declare, that things decayed, noisome, and filthy are able to produce upon our senses the irritation essential to precipitate their complete delirium; but before allowing oneself to be startled by this, it would be better to realize, Thérèse, that objects have no value for us save that which our imagination imparts to them; it is therefore very possible, bearing this constant truth well in mind, that not only the most curious but even the vilest and most appalling things may affect us very appreciably. The human imagination is a faculty of man’s mind whereupon, through the senses’ agency, objects are painted, whereby they are modified, and wherein, next, ideas become formed, all in reason of the initial glimpsing of those external objects. But this imagination, itself the result of the peculiar organization a partic
ular individual is endowed with, only adopts the received objects in such-and-such a manner and afterward only creates ideas according to the effects produced by perceived objects’ impact: let me give you a comparison to help you grasp what I am exposing. Thérèse, have you not seen those differently formed mirrors, some of which diminish objects, others of which enlarge them; some give back frightful images of things, some beautify things; do you now imagine that were each of these types of mirrors to possess both a creative and an objective faculty, they would not each give a completely different portrait of the same man who stands before them, and would not that portrait be different thanks to the manner in which each mirror had perceived the object? If to the two faculties we have just ascribed to the mirror, there were added a third of sensation, would not this man, seen by it in such-and-such a manner, be the source of that one kind of feeling the mirror would be able, indeed would be obliged, to conceive for the sort of being the mirror had perceived? The mirror sees the man as beautiful, the mirror loves the man; another mirror sees the man as frightful and hates him, and it is always the same being who produces various impressions.
“Such is the human imagination, Thérèse; the same object is represented to it under as many forms as that imagination has various facets and moods, and according to the effect upon the imagination received from whatsoever be the object, the imagination is made to love or to hate it; if the perceived object’s impact strikes it in an agreeable manner, the object is loved, preferred, even if this object has nothing really attractive about it; and if the object, though of a certain high value in the eyes of someone else, has only struck in a disagreeable manner the imagination we are discussing, hostility will be the result, because not one of our sentiments is formed save in reason of what various objects produce upon the imagination; these fundamentals once grasped, should not by any means be cause for astonishment that what distinctly pleases some is able to displease others, and, conversely, that the most extraordinary thing is able to find admirers. . . . The cripple also discovers certain mirrors which make him handsome.
“Now, if we admit that the senses’ joy is always dependent upon the imagination, always regulated by the imagination, one must not be amazed by the numerous variations the imagination is apt to suggest during the pleasurable episode, by the infinite multitude of different tastes and passions the imagination’s various extravagances will bring to light. Luxurious though these tastes may be, they are never intrinsically strange; there is no reason to find a mealtime eccentricity more or less extraordinary than a bed-room whim; and in the one and the other, it is not more astonishing to idolize what the common run of mankind holds detestable than it is to love something generally recognized as pleasant. To like what others like proves organic conformity, but demonstrates nothing in favor of the beloved object. Three-quarters of the universe may find the rose’s scent delicious without that serving either as evidence upon which to condemn the remaining quarter which might find the smell offensive, or as proof that this odor is truly agreeable.
“If then in this world there exist persons whose tastes conflict with accepted prejudices, not only must one not be surprised by the fact, not only must one not scold these dissenters or punish them, but one must aid them, procure them contentment, remove obstacles which impede them, and afford them, if you wish to be just, all the means to satisfy themselves without risk; because they are no more responsible for having this curious taste than you are responsible for being live-spirited or dull-witted, prettily made or knock-kneed. It is in the mother’s womb that there are fashioned the organs which must render us susceptible of such and such a fantasy; the first objects which we encounter, the first conversations we overhear determine the pattern; once tastes are formed nothing in the world can destroy them. Do what it will, education is incapable of altering the pattern, and he who has got to be a villain just as surely becomes a villain, the good education you give him notwithstanding; quite as he, however much he has lacked good example, flies unerringly toward virtue if his organs dispose him to the doing of good. Both have acted in accordance with their organic structure, in accordance with the impressions they have received from Nature, and the one is no more deserving of punishment than the other is of reward.
“Curiously enough, so long as it is merely a question of trifles, we are never in the least astonished by the differences existing among tastes; but let the subject take on an erotic tincture, and listen to the word spread about! rumors fly, women, always thoughtful of guarding their rights—women whose feebleness and inconsequence make them especially prone to seeing enemies everywhere about—, women, I say, are all constantly trembling and quivering lest something be snatched away from them and if, when taking one’s pleasure, one unfortunately puts practices to use which conflict with woman-worship, lo! there you have crimes which merit the noose. And what an injustice! Must sensual pleasure render a man better than life’s other pleasures? In one word, must our penchants be any more concentrated upon the temple of generation, must it necessarily more certainly awaken our desires, than some other part of the body either the most contrary to or at the furthest remove from it? than some emanation of the body either the most fetid or the most disgusting? It should not, in my opinion, appear any more astonishing to see a man introduce singularity into his libertine pleasures than it should appear strange to see him employ the uncommon in any other of life’s activities. Once again, in either case, his singularity is the result of his organs: is it his fault if what affects you is naught to him, or if he is only moved by what repels you? What living man would not instantly revise his tastes, his affections, his penchants and bring them into harmony with the general scheme, what man, rather than continue a freak, would not prefer to be like everyone else, were it in his power to do so? It is the most barbarous and most stupid intolerance to wish to fly at such a man’s throat; he is no more guilty toward society, regardless of what may be his extravagances, than is, as I have just said, the person who came blind and lame into the world. And it would be quite as unjust to punish or deride the latter as to afflict or berate the other. The man endowed with uncommon tastes is sick; if you prefer, he is like a woman subject to hysterical vapors. Has the idea to punish such a person ever occurred to us? Let us be equally fair when dealing with the man whose caprices startle us; perfectly like unto the ill man or the woman suffering from vapors, he is deserving of sympathy and not of blame; that is the moral apology for the persons whom we are discussing; a physical explanation will without doubt be found as easily, and when the study of anatomy reaches perfection they will without any trouble be able to demonstrate the relationship of the human constitution to the tastes which it affects. Ah, you pedants, hangmen, turnkeys, lawmakers, you shavepate rabble, what will you do when we have arrived there? what is to become of your laws, your ethics, your religion, your gallows, your Gods and your Heavens and your Hell when it shall be proven that such a flow of liquids, this variety of fibers, that degree of pungency in the blood or in the animal spirits are sufficient to make a man the object of your givings and your takings away? We continue. Cruel tastes astonish you.
Erotic Classics I Page 60