LOVE AND PAIN. — часть 4

The discipline or scourge was classed with fasting as a method of mastering the flesh and of penance. See, e.g., Lea, History of Auricular Confession, vol. ii, p. 122. For many centuries bishops and priests used themselves to apply the discipline to their penitents. At first it was applied to the back; later, especially in the case of female penitents, it was frequently applied to the nates. Moreover, partial or complete nudity came to be frequently demanded, the humiliation thereby caused being pleasant in the sight of God.

Dulaure, Des Divinités Génératrices, ch. xv; Lea, History of Sacerdotal Celibacy, 3d ed., vol. ii, p. 278; Kiernan, "Asceticism as an Auto-erotism," Alienist and Neurologist, Aug., 1911.

This is the opinion of Löwenfeld, Ueber die Sexuelle Konstitution, p. 43.

Thus, Dühren (Iwan Bloch) remarks (Der Marquis de Sade und Seine Zeit, 1901, p. 211): "It is well known that England is today the classic land of sexual flagellation." See the same author's Geschlechtsleben in England, vol. ii, ch. vi. In America it appears also to be common, and Kiernan mentions that in advertisements of Chicago "massage shops" there often appears the announcement: "Flagellation a Specialty." The reports of police inspectors in eighteenth century France show how common flagellation then was in Paris. It may be added that various men of distinguished intellectual ability of recent times and earlier are reported as addicted to passive flagellation; this was the case with Helvétius.

A full bibliography of flagellation would include many hundred items. The more important works on this subject, in connection with the sexual impulse, are enumerated by Eulenburg, in his Sadismus und Masochismus. An elaborate history of flagellation generally is now being written by Georg Collas, Geschichte des Flagellantismus, vol. i, 1912.

Löwenfeld, Ueber die Sexuelle Konstitution, p. 43.

Archiv für Kriminal-Anthropologie, 1909, p. 361. He brings forward the evidence of a reliable and cultured man who at one time sought to obtain the pleasures of passive sexual flagellation. But in spite of his expectation and good will the only result was to disperse every trace of sexual desire.

E.g., Kiefer, Zeitschrift für Sexualwissenschaft, Aug., 1908.

Féré, Revue de Médecine, August, 1900. In this paper Féré brings together many interesting facts concerning flagellation in ancient times.

Schmidt-Heuert (Monatschrift für Harnkrankheiten, 1906, ht. 7) argues that it is not so much the actual use of the rod as playful, threatening and mysterious suggestions playing around it which nowadays gives it sexual fascination.

Moll (Untersuchungen über die Libido Sexualis, Bd. 1, p. 18) points out that these emotions frequently suffice to cause sexual emissions in schoolboys.

As Eulenburg truly points out, the circumstances attending the whipping of a woman may be sexually attractive, even in the absence of any morbid impulse. Such circumstances are "the sight of naked feminine charms and especially—in the usual mode of flagellation—of those parts which possess for the sexual epicure a peculiar esthetic attraction; the idea of treating a loved, or at all events desired, person as a child, of having her in complete subjection and being able to dispose of her despotically; and finally the immediate results of whipping: the changes in skin-color, the to and fro movements which simulate or anticipate the initial phenomena of coitus." (Eulenburg, Sexuale Neuropathie, p. 121.)

See the article on Udall in the Dictionary of National Biography.

IV.

The Impulse to Strangle the Object of Sexual Desire—The Wish to be Strangled—Respiratory Disturbance the Essential Element in this Group of Phenomena—The Part Played by Respiratory Excitement in the Process of Courtship—Swinging and Suspension—The Attraction Exerted by the Idea of being Chained and Fettered.

There is another impulse which it may be worth while to consider briefly here, for the sake of the light it throws on the relationship between love and pain. I allude to the impulse to strangle the object of sexual desire, and to the corresponding craving to be strangled. Cases have been recorded in which this impulse was so powerful that men have actually strangled women at the moment of coitus.^[120] Such cases are rare; but, as a mere idea, the thought of strangling a woman appears to be not infrequently associated with sexual emotion. We must probably regard it as, in the main,—with whatever subsidiary elements,—an aspect of that physical seizure, domination, and forcible embrace of the female which is one of the primitive elements of courtship.^[121]

The corresponding idea—the pleasurable connection of the thought of being strangled with sexual emotion—appears to occur still more frequently, perhaps especially in women. Here we seem to have, as in the case of whipping, a combination of a physical with a psychic element. Not only is the idea attractive, but, as a matter of fact, strangulation, suffocation, or any arrest of respiration, even when carried to the extent of producing death, may actually provoke emission, as is observed after death by hanging.^[122] It is noteworthy that, as Eulenburg remarks, the method of treating diseases of the spinal cord by suspension—a method much in vogue a few years ago—often produced sexual excitement.^[123] In brothels, it is said, some of the clients desire to be suspended vertically by a cord furnished with pads.^[124] A playful attempt to throttle her on the part of her lover is often felt by a woman as pleasurable, though it may not necessarily produce definite sexual excitement. Sometimes, however, this feeling becomes so strong that it must be regarded as an actual perversion, and I have been told of a woman who is indifferent to the ordinary sexual embrace; her chief longing is to be throttled, and she will do anything to have her neck squeezed by her lover till her eyeballs bulge.^[125]

"I think if I could be left my present feelings," a lady writes, "and be changed into a male imbecile,—that is, given a man's strength, but deprived, to a large extent, of reasoning power,—I might very likely act in the apparently cruel way they do. And this partly because many of their actions appeal to me on the passive side. The idea of being strangled by a person I love does. The great sensitiveness of one's throat and neck come in here as well as the loss of breath. Once when I was about to be separated from a man I cared for I put his hands on my throat and implored him to kill me. It was a moment of madness, which helps me to understand the feelings of a person always insane. Even now that I am cool and collected I know that if I were deeply in love with a man who I thought was going to kill me, especially in that way, I would make no effort to save myself beforehand, though, of course, in the final moments nature would assert herself without my volition. What makes the horror of such cases in insanity is the fact of the love being left out. But I think I find no greater difficulty in picturing the mental attitude of a sadistic lunatic than that of a normal man who gets pleasure out of women for whom he has no love."

The imagined pleasure of being strangled by a lover brings us to a group of feelings which would seem to be not unconnected with respiratory elements. I refer to the pleasurable excitement experienced by some in suspension, swinging, restraint, and fetters. Strangulation is the extreme and most decided type of this group of imagined or real situations, in all of which a respiratory disturbance seems to be an essential element.^[126]

In explaining these phenomena we have to remark that respiratory excitement has always been a conspicuous part of the whole process of tumescence and detumescence, of the struggles of courtship and of its climax, and that any restraint upon respiration, or, indeed, any restraint upon muscular and emotional activity generally, tends to heighten the state of sexual excitement associated with such activity.

I have elsewhere, when studying the spontaneous solitary manifestation of the sexual instinct (Auto-erotism, in vol. i of these Studies), referred to the pleasurably emotional, and sometimes sexual, effects of swinging and similar kinds of movement. It is possible that there is a certain significance in the frequency with which the eighteenth-century French painters, who lived at a time when the refinements of sexual emotion were carefully sought out, have painted women in the act of swinging. Fragonard mentions that in 1763 a gentleman invited him into the country, with the request to paint his mistress, especially stipulating that she should be depicted in a swing. The same motive was common among the leading artists of that time. It may be said that this attitude was merely a pretext to secure a vision of ankles, but that result could easily have been attained without the aid of the swing.

I may here quote, as bearing on this and allied questions, a somewhat lengthy communication from a lady to whom I am indebted for many subtle and suggestive remarks on the whole of this group of manifestations:—

"With regard to the connection between swinging and suspension, perhaps the physical basis of it is the loss of breath. Temporary loss of breath with me produces excitement. Swinging at a height or a fall from a height would cause loss of breath; in a state of suspension the imagination would suggest the idea of falling and the attendant loss of breath. People suffering from lung disease are often erotically inclined, and anesthetics affect the breathing. Men also seem to like the idea of suspension, but from the active side. One man used to put his wife on a high swinging shelf when she displeased him, and my husband told me once he would like to suspend me to a crane we were watching at work, though I have never mentioned my own feeling on this point to him. Suspension is often mentioned in descriptions of torture. Beatrice Cenci was hung up by her hair and the recently murdered Queen of Korea was similarly treated. In Tolstoi's My Husband and I the girl says she would like her husband to hold her over a precipice. That passage gave me great pleasure.^[127]

"The idea of slipping off an inclined plane gives me the same sensation. I always feel it on seeing Michael Angelo's 'Night,' though the slipping look displeases me artistically. I remember that when I saw the 'Night' first I did feel excited and was annoyed, and it seemed to me it was the slipping-off look that gave it; but I think I am now less affected by that idea. Certain general ideas seem to excite one, but the particular forms under which they are presented lose their effect and have to be varied. The sentence mentioned in Tolstoi leaves me now quite cold, but if I came across the same idea elsewhere, expressed differently, then it would excite me. I am very capricious in the small things, and I think women are so more than men. The idea of slipping down a plank formerly produced excitement with me; now it has a less vivid effect, though the idea of loss of breath still produces excitement. The idea of the plank does not now affect me unless there is a certain amount of drapery. I think, therefore, that the feeling must come in part from the possibility of the drapery catching on some roughness of the surface of the slope, and so producing pressure on the sexual organs. The effect is still produced, however, even without any clothing, if the slope is supposed to end in a deep drop, so that the idea of falling is strongly presented. I cannot recollect any early associations that would tend to explain these feelings, except that jumping from a height, which I used frequently to do as a child, has a tendency to create excitement.

"With me, I may add, it is when I cannot express myself, or am trying to understand what I feel is beyond my grasp, that the first stage of sexual excitement results. For instance, I never get excited in thinking over sexual questions, because my ideas, correct or incorrect, are fairly clear and definite. But I often feel sexually excited over that question of the inheritance of acquired characteristics, not because I can't decide between the two sets of evidence, but because I don't feel confident of having fully grasped the true significance of either. This feeling of want of power, mental or physical, always has the same effect. I feel it if my eyes are blindfolded or my hands tied. I don't like to see the Washington Post dance, in which the man stands behind the woman and holds her hands, on that account. If he held her wrists the feeling would be stronger, as her apparent helplessness would be increased. The nervous irritability that is caused by being under restraint seems to manifest itself in that way, while in the case of mental disability the excitement, which should flow down a mental channel, being checked, seems to take a physical course instead.

"Possibly this would help to explain masochistic sexual feelings. A physical cause working in the present would be preferable as an explanation to a psychological cause to be traced back through heredity to primitive conditions. I believe such feelings are very common in men as well as in women, only people do not care to admit them, as a rule."

The idea of being chained and fettered appears to be not uncommonly associated with pleasurable sexual feelings, for I have met with numerous cases in both men and women, and it not infrequently coexists with a tendency to inversion. It often arises at a very early age, and it is of considerable interest because we cannot account for its frequency by any chance association nor by any actual experiences. It would appear to be a purely psychic fantasia founded on the elementary physical fact that restraint of emotion, like suspension, produces a heightening of emotion. In any case the spontaneous character of such ideas and emotions in children of both sexes suffices to show that they must possess a very definite organic basis.

In one of the histories (X) contained in Appendix B at the end of the present volume a lady describes how, as a child, she reveled in the idea of being chained and tortured, these ideas appearing to rise spontaneously. In another case, that of A. N. (for the most part reproduced in "Erotic Symbolism," in vol. v of these Studies), whose ideals are inverted and who is also affected by boot-fetichism, the idea of fetters is very attractive. In this case self-excitement was produced at a very early age, without the use of the hands, by strapping the legs together. We can, however, scarcely explain away the idea of fetters in this case as merely the result of an early association, for it may well be argued that the idea led to this method of self-excitement. "The mere idea of fetters," this subject writes, "produces the greatest excitement, and the sight of pictures representing such things is a temptation. The reading of books dealing with prison life, etc., anywhere where physical restraint is treated of, is a temptation. The temptation is aggravated when the picture represents the person booted. I suppose all this will have been intensified in my case by my practices as a child. But why should a child of 6 do such things unless it were a natural instinct in him? Nobody showed me; I have never mentioned such things to anyone. I used to read historical romances for the pleasure of reading of people being put in prison, in fetters, and tortured, and always envied them. I feel now that I should like to undergo the sensation. If I could get anyone to humor me without losing their self-respect, I should jump at the opportunity. I have been most powerfully excited by visiting an old Australian convict-ship, where all the means of restraint are shown; I have been attracted to it night after night, wanting, but not daring to ask, to be allowed to have a practical experience."

Stcherbak, of Warsaw, has recorded a case which resembles that of A. N., but there was no inversion and the attraction of fetters was active rather than passive; the subject desired to fetter and not to be fettered. It is possible that this difference is not fundamental, though Stcherbak regards the case as one of fetichism of sadistic origin ("Contribution à l'Etude des Perversions Sexuelles," Archives de Neurologie, Oct., 1907). The subject was a highly intelligent though neurasthenic youth, who from the age of 5 had been deeply interested in criminals who were fettered and sent to prison. The fate of Siberian prisoners was a frequent source of prolonged meditations. It was the fettering which alone interested him, and he spent much time in trying to imagine the feelings of the fettered prisoners, and he often imagined that he was himself a prisoner in fetters. (This seems to indicate that the impulse was in its origin masochistic as much as sadistic, and better described as algolagnia than as sadism.) He delighted in stories and pictures of fettered persons. At the age of 15 the sex of the fettered person became important and he was interested chiefly in fettered women. A new element also appeared; he was attracted to well-dressed women and especially to those wearing elegant shoes, delighting to imagine them fettered. He fastened his own feet together with chains, attempting to walk about his room in this condition, but experienced comparatively little pleasure in this way. At the age of 15 he met a lady 10 years older than himself and of great intelligence. As he began to know her more intimately she allowed him to take liberties with her; he fastened her hands behind her back, and this caused him a violent but delicious emotion which he had never experienced before. Next time he fastened her feet together as well as her hands; as he did so her shoes slightly touched his sexual organs; this caused erection and ejaculation, accompanied by the most acute sexual pleasure he had ever felt. He had no wish to see her naked or to uncover himself, and as long as this relationship lasted he had no abnormal thoughts at other times, or in connection with other people. He never masturbated, and his sexual dreams were of fettered men or women. Stcherbak discusses the case at length and considers that it is essentially an example of sadism, on the ground that the impulse of fettering was prompted by the desire to humiliate. There is, however, no evidence of any such desire, and, as a matter of fact, no humiliation was effected. The primary and fundamental element in this and similar cases is an almost abstract sexual fascination in the idea of restraint, whether endured, inflicted, or merely witnessed or imagined; the feet become the chief focus of this fascination, and the basis on which a foot-fetichism or shoe-fetichism tends to arise, because restraint of the feet produces a more marked effect than restraint of the hands.

An attenuated and symbolic form of this impulse is seen in the desire to strangle birds with the object of stimulating or even satisfying sexual desire. Prostitutes are sometimes acquainted with men who bring a live pigeon with them to be strangled just before intercourse. Lanphear, of St. Louis (Alienist and Neurologist, May, 1907, p. 204) knew a woman, having learned masturbation in a convent school, who was only excited and not satisfied by coitus with her husband, and had to rise from bed, catch and caress a chicken, and finally wring its neck, whereupon orgasm occurred.

Even young girls, however, may experience pleasure in the playful attempt to strangle. Thus a lady speaking of herself at the time of puberty, when she was in the habit of masturbating, writes (Sexual-Probleme, Aug., 1909, p. 636): "I acquired a desire to seize people, especially girls, by the throat, and I enjoyed their way of screaming out."

Godard observed that when animals are bled, or felled, as well as strangled, there is often abundant emission, rich in spermatozoa, but without erection, though accompanied by the same movements of the tail as during copulation. Robin (art. "Fécondation," Dictionnaire Encyclopédique des Sciences Médicales), who quotes this observation, has the following remarks on this subject: "Ejaculation occurring at the moment when the circulation, maintained artificially, stops is a fact of significance. It shows how congestive conditions—or inversely anemic conditions—constitute organic states sufficient to set in movement the activity of the nerve-centers, as is the case for muscular contractility.... Everything leads us to believe that at the moment when the motor nervous action takes place the corresponding sensitive centers also come into play." It must be added that Minovici, in his elaborate study of death by hanging ("Etude sur la Pendaison," Archives d'Anthropologie Criminelle, 1905, especially p. 791 et seq.), concludes that the turgescence of penis and flow of spermatic fluid (sometimes only prostatic secretion) usually observed in these cases is purely passive and generally, though not always, of post-mortem occurrence. There is, therefore, no sexual pleasure in death by hanging, and persons who have been rescued at the last moment have experienced no voluptuous sensations. This was so even in the case, referred to by Minovici, of a man who hanged himself solely with the object of producing sexual pleasure.

Eulenburg, Sexuale Neuropathie, p. 114.

Bernaldo de Quirós and Llanos Aguilaniedo (La Mala Vida en Madrid, p. 294) knew the case of a man who found pleasure in lying back on an inclined couch while a prostitute behind him pulled at a slipknot until he was nearly suffocated; it was the only way in which he could attain sexual gratification.

Arrest of respiration, it may be noted, may accompany strong sexual excitement, as it may some other emotional states; one recalls passages in the Arabian Nights in which we are told of ladies who at the sight of a very beautiful youth "felt their reason leave them, yearned to embrace the marvelous youth, and ceased breathing." Inhibited respiration is indeed, as Stevens shows ("Study of Attention," American Journal of Psychology, Oct., 1905), a characteristic of all active attention.

The exact part played by the respiration and even the circulation in constituting emotional states is still not clear, although various experiments have been made; see, e.g., Angell and Thompson, "A Study of the Relations between Certain Organic Processes and Consciousness," Psychological Review, January, 1899. A summary statement of the relations of the respiration and circulation to emotional states will be found in Külpe's Outlines of Psychology, part i, section 2, § 37.

The words alluded to by my correspondent are as follows: "I needed a struggle; what I needed was that feeling should guide life, and not that life should guide feeling. I wanted to go with him to the edge of an abyss and say: 'Here a step and I will throw myself over; and here a motion and I have gone to destruction'; and for him, turning pale, to seize me in his strong arms, hold me back over it till my heart grew cold within me, and then carry me away wherever he pleased." The whole of the passage in which these lines occur is of considerable psychological interest. In one English translation the story is entitled Family Happiness.

V.

Pain, and Not Cruelty, the Essential Element in Sadism and Masochism—Pain Felt as Pleasure—Does the Sadist Identify Himself with the Feelings of his Victim?—The Sadist often a Masochist in Disguise—The Spectacle of Pain or Struggle as a Sexual Stimulant.

In the foregoing rapid survey of the great group of manifestations in which the sexual emotions come into intimate relationship with pain, it has become fairly clear that the ordinary division between "sadism" and "masochism," convenient as these terms may be, has a very slight correspondence with facts. Sadism and masochism may be regarded as complementary emotional states; they cannot be regarded as opposed states.^[128] Even De Sade himself, we have seen, can scarcely be regarded as a pure sadist. A passage in one of his works expressing regret that sadistic feeling is rare among women, as well as his definite recognition of the fact that the suffering of pain may call forth voluptuous emotions, shows that he was not insensitive to the charm of masochistic experience, and it is evident that a merely blood-thirsty vampire, sane or insane, could never have retained, as De Sade retained, the undying devotion of two women so superior in heart and intelligence as his wife and sister-in-law. Had De Sade possessed any wanton love of cruelty, it would have appeared during the days of the Revolution, when it was safer for a man to simulate blood-thirstiness, even if he did not feel it, than to show humanity. But De Sade distinguished himself at that time not merely by his general philanthropic activities, but by saving from the scaffold, at great risk to himself, those who had injured him. It is clear that, apart from the organically morbid twist by which he obtained sexual satisfaction in his partner's pain,—a craving which was, for the most part, only gratified in imaginary visions developed to an inhuman extent under the influence of solitude,—De Sade was simply, to those who knew him, "un aimable mauvais sujet" gifted with exceptional intellectual powers. Unless we realize this we run the risk of confounding De Sade and his like with men of whom Judge Jeffreys was the sinister type.

It is necessary to emphasize this point because there can be no doubt that De Sade is really a typical instance of the group of perversions he represents, and when we understand that it is pain only, and not cruelty, that is the essential in this group of manifestations we begin to come nearer to their explanation. The masochist desires to experience pain, but he generally desires that it should be inflicted in love; the sadist desires to inflict pain, but in some cases, if not in most, he desires that it should be felt as love. How far De Sade consciously desired that the pain he sought to inflict should be felt as pleasure it may not now be possible to discover, except by indirect inference, but the confessions of sadists show that such a desire is quite commonly essential.

I am indebted to a lady for the following communication on the foregoing aspect of this question: "I believe that, when a person takes pleasure in inflicting pain, he or she imagines himself or herself in the victim's place. This would account for the transmutability of the two sets of feelings. This might be particularly so in the case of men. A man may not care to lower his dignity and vanity by putting himself in subjection to a woman, and he might fear she would feel contempt for him. By subduing her and subjecting her to passive restraint he would preserve, even enhance, his own power and dignity, while at the same time obtaining a reflected pleasure from what he imagined she was feeling.

"I think that when I get pleasure out of the idea of subduing another it is this reflected pleasure I get. And if this is so one could thus feel more kindly to persons guilty of cruelty, which has hitherto always seemed the one unpardonable sin. Even criminals, if it is true that they are themselves often very insensitive, may, in the excitement of the moment, imagine that they are only inflicting trifling pain, as it would be to them, and that their victim's feelings are really pleasurable. The men I have known most given to inflicting pain are all particularly tender-hearted when their passions are not in question. I cannot understand how (as in a case mentioned by Krafft-Ebing) a man could find any pleasure in binding a girl's hands except by imagining what he supposed were her feelings, though he would probably be unconscious that he put himself in her place.

"As a child I exercised a good deal of authority and influence over my youngest sister. It used to give me considerable pleasure to be somewhat arbitrary and severe with her, but, though I never admitted it to myself or to her, I knew instinctively that she took pleasure in my treatment. I used to give her childish lessons, over which I was very strict. I invented catechisms and chapters of the Bible in which elder sisters were exhorted to keep their juniors under discipline, and younger sisters were commanded to give implicit submission and obedience. Some parts of the Imitation lent themselves to this sort of parody, which never struck me as in any way irreverent. I used to give her arbitrary orders to 'exercise her in obedience,' as I told her, and I used to punish her if she disobeyed me. In all this I was, though only half consciously, guided through my own feelings as to what I should have liked in her place. For instance, I would make her put down her playthings and come and repeat a lesson; but, though she was in appearance having her will subdued to mine, I always chose a moment when I foresaw she would soon be tired of play. There was sufficient resistance to make restraint pleasurable, not enough to render it irksome. In my punishments I acted on a similar principle. I used to tie her hands behind her (like the man in Krafft-Ebing's case), but only for a few moments; I once shut her in a sort of cupboard-room, also for a very short time. On two or three occasions I completely undressed her, made her lie down on the bed, tied her hands and feet to the bedstead, and gave her a slight whipping. I did not wish to hurt her, only to inflict just enough pain to produce the desire to move or resist. My pleasure, a very keen one, came from the imagined excitement produced by the thwarting of this desire. (Are not your own words—that 'emotion' is 'motion in a more or less arrested form'—an epigrammatic summary of all this, though in a somewhat different connection?) I did not undress her from any connection of nakedness with sexual feeling, but simply to enhance her feeling of helplessness and defenselessness under my hands. If I were a man and the woman I loved were refractory I should undress her before finding fault with her. A woman's dress symbolizes to her the protection civilization affords to the weak and gives her a fictitious strength. Naked, she is face to face with primitive conditions, her weakness opposed to the man's power. Besides, the sense of shame at being naked under the eyes of a man who regarded her with displeasure would extend itself to her offense and give him a distinct, though perhaps unfair, advantage. I used the bristle side of a brush to chastise her with, as suggesting the greatest amount of severity with the least possible pain. In fact, my idea was to produce the maximum of emotion with the minimum of actual discomfort.

"You must not, however, suppose that at the time I reasoned about it at all in this way. I was very fond of her, and honestly believed I was doing it for her good. Had I realized then, as I do now, that my sole aim and object was physical pleasure, I believe my pleasure would have ceased; in any case I should not have felt justified in so treating her. Do I at all persuade you that my pleasure was a reflection of hers? That it was, I think, is clear from the fact that I only obtained it when she was willing to submit. Any real resistance or signs that I was overpassing the boundary of pleasure in her and urging on pain without excitement caused me to desist and my own pleasure to cease.

"I disclaim all altruism in my dealings with my sister. What occurs appears to me to be this: A situation appeals to one in imagination and one at once desires to transfer it to the realms of fact, being one's self one of the principal actors. If it is the passive side which appeals to one, one would prefer to be passive; but if that is not obtainable then one takes the active part as next best. In either case, however, it is the realization of the imagined situation that gives the pleasure, not the other person's pleasure as such, although his or her supposed pleasure creates the situation. If I were a man it would afford me great delight to hold a woman over a precipice, even if she disliked it. The idea appeals to me so strongly that I could not help imagining her pleasure, though I might know she got none, and even though she made every demonstration of fear and dislike of it. The situation so often imagined would have become a fact. It seems to me I have to say a thing is and is not in the same breath, but the confusion is only in the words.

"Let me give you another example: I have a tame pigeon which has a great affection for me. It sits on my shoulder and squats down with its wings out as birds do when courting, pecking me to make me take notice of it, and flickering its wings. I like to hold it so that it can't move its wings, because I imagine this increases its excitement. If it struggles, or seems to dislike my holding it, I let it go.

"In an early engagement (afterward broken off) my fiancé used to take an evident pleasure in telling me how he would punish me if I disobeyed him when we were married. Though we had but little in common mentally, I was frequently struck with the similarity between his ideas and what my own had been in regard to my sister. He used his authority over me most capriciously. On one occasion he would not let me have any supper at a dance. On another he objected to my drinking black coffee. No day passed without a command or prohibition on some trifling point. Whenever he saw, though, that I really disliked the interference or made any decided resistance, which happened very seldom, he let me have my own way at once. I cannot but think, when I recall the various circumstances, that he got a certain pleasure, as I had done with my sister, by an almost unconscious transference of my feelings to himself.

"I find, too, that, when I want a man to say or do to me what would cause me pleasure and he does not gratify me, I feel an intense longing to change places, to be the man and make him, as the woman, feel what I want to feel. Combined with this is a sense of irritation at not being gratified and a desire to punish him for my deprivation, for his stupidity in not saying or doing the right thing. I don't feel any anger at a man not caring for me, but only for not divining my feelings when he does care.

"Now let me take another case: that of the man who used to experience pleasure when surprising a woman making water. (Cf. Archives d'Anthropologie Criminelle, Nov. 15, 1900.) Here the woman's embarrassment appears to be a factor; but it seems to me there must be more than this, as confusion might be produced in so many other ways, as if she were found bathing, or undressed, though it might not be so acute. In reality, I fancy she would be checked in what she was doing, and that the man, perhaps unconsciously, imagined this check and a resulting excitement. That such a check does sometimes produce excitement I know from experience in traveling. If the bladder is not emptied before connection the pleasure is often more intense. Long before I understood these things at all I was struck by this quotation: 'Cette volupté que ressentent les bords de la mer, d'être toujours pleins sans jamais déborder?' What would be the effect on a man of a sudden check at the supreme moment of sexual pleasure? In reality, I suppose, pain, as the nerves would be at their full tension and unable to respond to any further stimulus; but, in imagination, one's nerves are not at their highest tension, and one imagines an increase or, at any rate, a prolongation of the pleasurable sensations. Something of all this, some vague reflection of the woman's possible sensations, seems to enter in the man's feelings in surprising the woman. In any case his pleasure in her confusion seems to me a reflection of her feelings, for the sense of shame and embarrassment before a man is very exciting, and doubly so if one realizes that the man enjoys it. Ouida speaks of the 'delicious shame' experienced by 'Folle Farine.'

"It seems to me that whenever we are affected by another's emotion we do practically, though unconsciously, put ourselves in his place; but we are not always able to gauge accurately its intensity or to allow for differences between ourselves and another, and, in the case of pain, it is doubly difficult, as we can never recall the pain itself, but only the mental effects upon us of the pain. We cannot even recall the feeling of heat when we are cold, or vice versâ, with any degree of vividness.

"A woman tells me of a man who frequently asks her if she would not like him to whip her. He is greatly disappointed when she says she gets no pleasure from it, as it would give him so much to do it. He cannot believe she experiences none, because he would enjoy being whipped so keenly if he were a girl. In another case the man thinks the woman must enjoy suffering, because he would get intense pleasure from inflicting it! Why is this, unless he would like it if a woman, and confuses in his mind the two personalities? All the men I know who are sadistically inclined admit that if they were women they would like to be harshly treated.

"Of course, I quite see there may be many complications; a man's natural anger at resistance may come in, and also simple, not sexual, pleasure in acts of crushing, etc. I always feel inclined to crush anything very soft or a person with very pretty thick hair, to rub together two shining surfaces, two bits of satin, etc., apart from any feelings of excitement. My explanation only refers to that part of sadism which is sexual enjoyment of another's pain."

That the foregoing view holds good as regards the traces of sadism found within the normal limits of sexual emotion has already been stated. We may also believe that it is true in many genuinely perverse cases. In this connection reference may be made to an interesting case, reported by Moll, of a married lady 23 years of age, with pronounced sadistic feelings. She belongs to a normal family and is herself apparently quite healthy, a tall and strongly built person, of feminine aspect, fond of music and dancing, of more than average intelligence. Her perverse inclinations commenced obscurely about the age of 14, when she began to be dominated by the thought of the pleasure it would be to strike and torture a man, but were not clearly defined until the age of 18, while at an early age she was fond of teasing and contradicting men, though she never experienced the same impulse toward women. She has never, except in a very slight degree, actually carried her ideas into practice, either with her husband or anyone else, being restrained, she says, by a feeling of shame. Coitus, though frequently practised, gives her no pleasure, seems, indeed, somewhat disgusting to her, and has never produced orgasm. Her own ideas, also, though very pleasurable to her, have not produced definite sexual excitement, except on two or three occasions, when they had been combined with the influence of alcohol. She frankly regrets that modern social relationship makes it impossible for her to find sexual satisfaction in the only way in which such satisfaction would be possible to her.

Her chief delight would be to torture the man she was attached to in every possible way; to inflict physical pain and mental pain would give her equal pleasure. "I would bite him till the blood came, as I have often done to my husband. At that moment all sympathy for him would disappear." She frequently identifies her imaginary lover with a real man to whom she feels that she could be much more attracted than she is to her husband. She imagines to herself that she makes appointments with this lover, and that she reaches the rendezvous in her carriage, but only after her lover has been waiting for her a very long time in the cold. Then he must feel all her power, he must be her slave with no will of his own, and she would torture him with various implements as seemed good to her. She would use a rod, a riding-whip, bind him and chain him, and so on. But it is to be noted that she declares "this could, in general, only give me enjoyment if the man concerned endured such torture with a certain pleasure. He must, indeed, writhe with pain, but at the same time be in a state of sexual ecstasy, followed by satisfaction." His pleasure must not, however, be so great that it overwhelms his pain; if it did, her own pleasure would vanish, and she has found witty her husband that when in kissing him her bites have given him much pleasure she has at once refrained.

It is further noteworthy that only the pain she herself had inflicted would give her pleasure. If the lover suffered pain from an accident or a wound she is convinced that she would be full of sympathy for him. Outside her special sexual perversion she is sympathetic and very generous. (Moll, Konträre Sexualempfindung, 1899, pp. 507-510.)

This case is interesting as an uncomplicated example of almost purely ideal sadism. It is interesting to note the feelings of the sadist subject toward her imaginary lover's feelings. It is probably significant that, while his pleasure is regarded as essential, his pain is regarded as even more essential, and the resulting apparent confusion may well be of the very essence of the whole phenomenon. The pleasure of the imaginary lover must be secured or the manifestation passes out of the sexual sphere; but his pleasure must, at all costs, be conciliated with his pain, for in the sadist's eyes the victim's pain has become a vicarious form of sexual emotion. That, at the same time, the sadist desires to give pleasure rather than pain finds confirmation in the fact that he often insists on pleasure being feigned even though it is not felt. Some years ago a rich Jewish merchant became notorious for torturing girls with whom he had intercourse; his performances acquired for him the title of "l'homme qui pique," and led to his prosecution. It was his custom to spend some hours in sticking pins into various parts of the girl's body, but it was essential that she should wear a smiling face throughout the proceedings. (Hamon, La France Sociale et Politique, 1891, p. 445 et seq.)

We have thus to recognize that sadism by no means involves any love of inflicting pain outside the sphere of sexual emotion, and is even compatible with a high degree of general tender-heartedness. We have also to recognize that even within the sexual sphere the sadist by no means wishes to exclude the victim's pleasure, and may even regard that pleasure as essential to his own satisfaction. We have, further, to recognize that, in view of the close connection between sadism and masochism, it is highly probable that in some cases the sadist is really a disguised masochist and enjoys his victim's pain because he identifies himself with that pain.

But there is a further group of cases, and a very important group, on account of the light it throws on the essential nature of these phenomena, and that is the group in which the thought or the spectacle of pain acts as a sexual stimulant, without the subject identifying himself clearly either with the inflicter or the sufferer of the pain. Such cases are sometimes classed as sadistic; but this is incorrect, for they might just as truly be called masochistic. The term algolagnia might properly be applied to them (and Eulenburg now classes them as "ideal algolagnia"), for they reveal an undifferentiated connection between sexual excitement and pain not developed into either active or passive participation. Such feelings may arise sporadically in persons in whom no sadistic or masochistic perversion can be said to exist, though they usually appear in individuals of neurotic temperament. Casanova describes an instance of this association which came immediately under his own eyes at the torture and execution of Damiens in 1757.^[129] W. G. Stearns knew a man (having masturbated and had intercourse to excess) who desired to see his wife delivered of a child, and finally became impotent without this idea. He witnessed many deliveries and especially obtained voluptuous gratification at the delivery of a primipara when the suffering was greatest.^[130] A very trifling episode may, however, suffice. In one case known to me a man, neither sadistic nor masochistic in his tendencies, when sitting looking out of his window saw a spider come out of its hole to capture and infold a fly which had just been caught in its web; as he watched the process he became conscious of a powerful erection, an occurrence which had never taken place under such circumstances before.^[131] Under favoring conditions some incident of this kind at an early age may exert a decisive influence on the sexual life. Tambroni, of Ferrara, records the case of a boy of 11 who first felt voluptuous emotions on seeing in an illustrated journal the picture of a man trampling on his daughter; ever afterward he was obliged to evoke this image in masturbation or coitus.^[132] An instructive case has been recorded by Féré. In this case a lady of neurotic heredity on one side, and herself liable to hysteria, experienced her first sexual crisis at the age of 13, not long after menstruation had become established, and when she had just recovered from an attack of chorea. Her old nurse, who had remained in the service of the family, had a ne'er-do-well son who had disappeared for some years and had just now suddenly returned and thrown himself, crying and sobbing, at the knees of his mother, who thrust him away. The young girl accidentally witnessed this scene. The cries and the sobs provoked in her a sexual excitement she had never experienced before. She rushed away in surprise to the next room, where, however, she could still hear the sobs, and soon she was overcome by a sexual orgasm. She was much troubled at this occurrence, and at the attraction which she now experienced for a man she had never seen before and whom she had always looked upon as a worthless vagabond. Shortly afterward she had an erotic dream concerning a man who sobbed at her knees. Later she again saw the nurse's son, but was agreeably surprised to find that, though a good-looking youth, he no longer caused her any emotion, and he disappeared from her mind, though the erotic dreams concerning an unknown sobbing man still occurred rather frequently. During the next ten years she suffered from various disorders of more or less hysterical character, and, although not disinclined to the idea of marriage, she refused all offers, for no man attracted her. At the age of 23, when staying in the Pyrenees, she made an excursion into Spain, and was present at a bull-fight. She was greatly excited by the charges of the bull, especially when the charge was suddenly arrested.^[133] She felt no interest in any of the men who took part in the performance or were present; no man was occupying her imagination. But she experienced sexual sensations and accompanying general exhilaration, which were highly agreeable. After one bull had charged successively several times the orgasm took place. She considered the whole performance barbarous, but could not resist the desire to be present at subsequent bull-fights, a desire several times gratified, always with the same results, which were often afterward repeated in dreams. From that time she began to take an interest in horse-races, which she now found produced the same effect, though not to the same degree, especially when there was a fall. She subsequently married, but never experienced sexual satisfaction except under these abnormal circumstances or in dreams.^[134]

As the foregoing case indicates, horses, and especially running or struggling horses, sometimes have the same effect in stimulating the sexual emotions, especially on persons predisposed by neurotic heredity, as we have found that the spectacle of pain possesses. A medical correspondent in New Zealand tells me of a patient of his own, a young carpenter of 26, not in good health, who had never masturbated or had connection with a woman. He lived in a room overlooking a livery-stable yard where was kept, among other animals, a large black horse. Nearly every night he had a dream in which he seemed to be pursuing this large black horse, and when he caught it, which he invariably did, there was a copious emission. A holiday in the country and tonic treatment dispelled the dreams and reduced the nocturnal emissions to normal frequency. Féré has recorded a case of a boy, of neuropathic heredity, who, when 14 years of age, was one day about to practise mutual masturbation with another boy of his own age. They were seated on a hillside overlooking a steep road, and at this moment a heavy wagon came up the road drawn by four horses, which struggled painfully up, encouraged by the cries and the whip of the driver. This sight increased the boy's sexual excitement, which reached its climax when one of the horses suddenly fell. He had never before experienced such intense excitement, and always afterward a similar spectacle of struggling horses produced a similar effect.^[135]

In this connection reference may be made to the frequency with which dreams of struggling horses occur in connection with disturbance or disease of the heart. In such cases it is clear that the struggling horses seem to dream-consciousness to embody and explain the panting struggles to which the heart is subjected. They become, as it were, a visual symbol of the cardiac oppression. In much the same way, it would appear, under the influence of sexual excitement, in which cardiac disturbance is one of the chief constituent elements, the struggling horses became a sexual symbol, and, having attained that position, they are henceforth alone adequate to produce sexual excitement.

This opinion appears to be in harmony with the conclusions of Eulenburg, who has devoted special study to De Sade, and points out that the ordinary conception of "sadism" is much too narrow. (Eulenburg, Sexuale Neuropathie, 1895, p. 110 et seq.)

Casanova, Mémoires, vol. viii, pp. 74-76. Goncourt in his Journal, under date of April, 1862 (vol. ii, p. 27), tells a story of an Englishman who engaged a room overlooking a scaffold where a murderer was to be hanged, proposing to take a woman with him and to avail himself of the excitement aroused by the scene. This scheme was frustrated by the remission of the death penalty.

Alienist and Neurologist, May, 1907, p. 204.

This spectacle of the spider and the fly seems indeed to be specially apt to exert a sexual influence. I have heard of a precisely similar case in a man of intellectual distinction, and another in a lady who acknowledged to a feeling of "exquisite pleasure," on one occasion, at the mere sound of the death agony of a fly in a spider's web.

Quoted by Obici and Marchesini, Le Amicizie di Collegio, p. 245.

It may be noted that we have already several times encountered this increase of excitement produced by arrest of movement. The effect is produced whether the arrest is witnessed or is actually experienced. "A man can increase a woman's excitement," a lady writes, "by forbidding her to respond in any way to his caresses. It is impossible to remain quite passive for more than a few seconds, but, during these few, excitement is considerably augmented." In a similar way I have been told of a man of brilliant intellectual ability who very seldom has connection with a woman without getting her to compress with her hand the base of the urethral canal to such an extent as to impede the passage of the semen. On withdrawal of the hand copious emission occurs, but it is the shock of the arrest caused by the constriction which gives him supreme pleasure. He has practised this method for years without evil results.

Féré, "Le Sadisme aux Courses de Taureaux," Revue de médecine, August, 1900.

Féré, L'Instinct sexuel, p. 255.

VI.

Why is Pain a Sexual Stimulant?—It is the Most Effective Method of Arousing Emotion—Anger and Fear the Most Powerful Emotions—Their Biological Significance in Courtship—Their General and Special Effects in Stimulating the Organism—Grief as a Sexual Stimulant—The Physiological Mechanism of Fatigue Renders Pain Pleasurable.

We have seen that the distinction between "sadism" and "masochism" cannot be maintained; not only was even De Sade himself something of a masochist and Sacher-Masoch something of a sadist, but between these two extreme groups of phenomena there is a central group in which the algolagnia is neither active nor passive. "Sadism" and "masochism" are simply convenient clinical terms for classes of manifestations which quite commonly occur in the same person. We have further found that—as might have been anticipated in view of the foregoing result—it is scarcely correct to use the word "cruelty" in connection with the phenomena we have been considering. The persons who experience these impulses usually show no love of cruelty outside the sphere of sexual emotion; they may even be very intolerant of cruelty. Even when their sexual impulses come into play they may still desire to secure the pleasure of the persons who arouse their sexual emotions, even though it may not be often true that those who desire to inflict pain at these moments identify themselves with the feelings of those on whom they inflict it. We have thus seen that when we take a comprehensive survey of all these phenomena a somewhat general formula will alone cover them. Our conclusion so far must be that under certain abnormal circumstances pain, more especially the mental representation of pain, acts as a powerful sexual stimulant.

The reader, however, who has followed the discussion to this point will be prepared to take the next and final step in our discussion and to reach a more definite conclusion. The question naturally arises: By what process does pain or its mental representation thus act as a sexual stimulant? The answer has over and over again been suggested by the facts brought forward in this study. Pain acts as a sexual stimulant because it is the most powerful of all methods for arousing emotion.

The two emotions most intimately associated with pain are anger and fear. The more masculine and sthenic emotion of anger, the more passive and asthenic emotion of fear, are the fundamental animal emotions through which, on the psychic side, the process of natural selection largely works. Every animal in some degree owes its survival to the emotional reaction of anger against weaker rivals, to the emotional reaction of fear against stronger rivals. To this cause we owe it that these two emotions are so powerfully and deeply rooted in the whole zoölogical series to which we belong. But anger and fear are not less fundamental in the sexual life. Courtship on the male's part is largely a display of combativity, and even the very gestures by which the male seeks to appeal to the female are often those gestures of angry hostility by which he seeks to intimidate enemies. On the female's part courtship is a skillful manipulation of her own fears, and, as we have seen elsewhere, when studying the phenomena of modesty, that fundamental attitude of the female in courtship is nothing but an agglomeration of fears.

The biological significance of the emotions is now well recognized. "In general," remarks one of the shrewdest writers on animal psychology, "we may say that emotional states are, under natural conditions, closely associated with behavior of biological value—with tendencies that are beneficial in self-preservation and race preservation—with actions that promote survival, and especially with the behavior which clusters round the pairing and parental instincts. The value of the emotions in animals is that they are an indirect means of furthering survival." (Lloyd Morgan, Animal Behavior, p. 293.) Emotional aptitudes persist not only by virtue of the fact that they are still beneficial, but because they once were; that is to say, they may exist as survivals. In this connection I may quote from a suggestive paper on "Teasing and Bullying," by F. L. Burk; at the conclusion of this study, which is founded on a large body of data concerning American children, the author asks: "Accepting for the moment the theories of Spencer and Ribot upon the transmission of rudimentary instincts, is it possible that the movements which comprise the chief elements of bullying, teasing, and the egotistic impulses in general of the classes cited—pursuing, throwing down, punching, striking, throwing missiles, etc.—are, from the standpoint of consciousness, broken neurological fragments, which are parts of old chains of activity involved in the pursuit, combat, capture, torture, and killing of men and enemies?... Is not this hypothesis of transmitted fragments of instincts in accord with the strangely anomalous fact that children are at one moment seemingly cruel and at the next affectionate and kind, vibrating, as it were, between two worlds, egotistic and altruistic, without conscious sense of incongruity?" (F. L. Burk, "Teasing and Bullying," Pedagogical Seminary, April, 1897.)

The primitive connection of the special emotions of anger and fear with the sexual impulse has been well expressed by Colin Scott in his remarkable study of "Sex and Art": "If the higher forms of courting are based on combat, among the males at least anger must be intimately associated with love. And below both of these lies the possibility of fear. In combat the animal is defeated who is first afraid. Competitive exhibition of prowess will inspire the less able birds with a deterring fear. Young grouse and woodcock do not enter the lists with the older birds, and sing very quietly. It is the same with the very oldest birds. Audubon says that the old maids and bachelors of the Canada goose move off by themselves during the courting of the younger birds. In order to succeed in love, fear must be overcome in the male as well as in the female. Courage is the essential male virtue, love is its outcome and reward. The strutting, crowing, dancing, and singing of male birds and the preliminary movements generally of animals must gorge the neuromotor and muscular systems with blood and put them in better fighting trim. The effects of this upon the feelings of the animal himself must be very great. Hereditary tendencies swell his heart. He has 'the joy that warriors feel.' He becomes regardless of danger, and sometimes almost oblivious of his surroundings. This intense passionateness must react powerfully on the whole system, and more particularly on those parts which are capable, such as the brain, of using up a great surplus of blood, and on the naturally erethic functions of sex. The flood of anger or fighting instinct is drained off by the sexual desires, the antipathy of the female is overcome, and sexual union successfully ensues.... Courting and combat shade into one another, courting tending to take the place of the more basal form of combat. The passions which thus come to be associated with love are those of fear and anger, both of which, by arousing the whole nature and stimulating the nutritive sources from which they flow, come to increase the force of the sexual passion to which they lead up and in which they culminate and are absorbed," (Colin Scott, "Sex and Art," American Journal of Psychology, vol. vii, No. 2, pp. 170 and 215.)

It must be remembered that fear is an element liable to arise in all courtship on one side or the other. It is usually on the side of the female, but not invariably. Among spiders, for instance, it is usually the male who feels fear, and very reasonably, for he is much weaker than the female. "Courtship by the male spider" says T. H. Montgomery ("The Courtship of Araneads," American Naturalist, March, 1910, p. 166), "results from a combination of the state of desire for and fear of the female." It is by his movements of fear that he advertises himself to the female as a male, and it is by the same movements that he is unconsciously impelled to display prominently his own ornamentation.