459、⒀对那些因种种原因无法步入婚姻，又因淫秽无法抑制性欲的人来说，若游荡的两性情爱限于一个情人，这个婚姻原则就能得以保存。理性能看出，并且经验也教导：那些淫秽之人无法抑制不受约束和控制的性欲。因此，对那些欲火中烧，又因种种原因无法匆忙或提前步入婚姻的男人来说，为了这种过度和无节制之物能被抑制并减弱为某种适度和缓和之物，唯一的出路和避难所似乎只有找一个情人，法语叫找情妇。众所周知，有些国家的法律规定许多男人必须过了青春期才能结婚，因为他们不得不先找一份职业，赚得养家糊口的资源后，才能娶到合适的妻子。然而，很少有男人在早年能将生殖力的源泉保持关闭，并为妻子保留。能保留最好；不过，若因性欲力量不受控制而无法保留，为防止婚姻之爱在此期间灭亡，寻求一个折中的办法是可以的。找一个情人就是这样一个办法，赞成这个办法的理由如下：
①它会遏制并限制杂乱、过度的淫行，带来一种更为约束的状态，这种状态更类似于婚姻生活。
②在其开始就沸腾，可以说燃烧起来的性欲会缓和下来，变得更温和，以致性欲的放纵，即一种秽物，被某种类似婚姻之物缓和。
③通过这种方式，性力量不会消散，也不会造成疲软，如性欲肆意放纵时的情形。
④身体疾病和精神错乱由此得以避免。
⑤同样，由此防止通奸，也就是与妻子的淫行，以及奸污处女的淫荡，更不用说尚未命名的犯罪行为了；因为刚刚步入成年的男孩想不出通奸并淫荡和淫行有什么不同，而是认为这一个和那一个是一样的。他也不知道如何凭理智抵制那些深谙妓女之道的女人的诱惑。不过，他可以找一个情人，一种更为有序和健康的行淫形式，以学习并看到这些区别。
⑥找一个情人也能挡住通往下文所论述的四种淫欲之路，它们对婚姻之爱的破坏程度最高，即奸污处女的淫欲，多样化的淫欲，强奸的淫欲和诱奸纯真者的淫欲。
然而，这些话不是针对那些能抑制其性欲之热的人，也不是针对那些一成年就步入婚姻，能将其性活力的最初果实奉献给他们的妻子之人。
459、（13）经验告诉我们有些男人不能控制自己的情欲。那么要使得这种情欲得到一定限制，并且这些人的婚期也无法预计，那么唯一的办法就是他们能够只追求一个情人。
人们知道一些国家中男人中有在青年晚期才能成婚，有时男人要争取事业上的成就并获得养家糊口的能力。而男人在此之前的情欲很少能被完全封闭。这时为了使情欲得到一定限制而不致于使婚姻之爱消亡，其中途径就是有一个情人，原因如下：
1、通过这种途径，人放荡的行为会得到限制，人会因此而被控制在一个有限的与婚姻之爱性质有点相联的关系之中。
2、性欲会平静下来，色欲会被与婚姻相似的情况所调节。
3、只与一个情人交往并不能摆脱情欲，因为那是一种对性欲的放纵和不加选择。
4、通过躯体上的情欲的减少，头脑可以避免形成变态。
5、通过这一途径，通奸得到了一定限制。可以避免各种犯罪的出现。因为青少年期的男子认可通奸与诱奸与其他放荡性行为没有区别。他们也不知道该如何应付一些来自女性的巧妙的引诱。通过只与一个情人交往，即一种轻程度的放荡行为，他会渐渐看到其中的区别。
6、通过只与一个情人交往，人能避免四种最严重的情欲行为，即乱交、强奸、诱奸和追求多样性。
459. (xiii) This principle of marriage can be preserved in the case of those who for various reasons are unable as yet to enter upon marriage, and by reason of incontinence cannot restrain their lusts, provided sexual love is restricted to a single mistress.
Reason can see and experience teaches that unrestrained and uncontrolled lust cannot be checked by the sexually incontinent. To check, therefore, the lack of control and restraint among those who suffer from excessive sexual heat, and for many reasons are unable to hurry into or advance the date of their marriage, in order to introduce some control and restraint there seems to be no other relief and refuge but to take a mistress (what in French is called une maitresse). 1
It is well known that in some kingdoms there are ordinances preventing many men from getting married before their youth is over, because they have first to perform a tour of duty and to acquire the resources needed to support a household and a family, so that only then can they court a suitable wife. Yet at an earlier age the effervescence of virility in search of a wife can in few cases be kept shut off and in reserve. It is best if it can be reserved, but if this is impossible on account of the unchecked strength of lust, a temporary half-way stage may be sought, which can prevent the destruction of conjugial love. The reasons which favour the taking of a mistress are:
(a) It checks and limits uncontrolled promiscuity, leading to a more restricted condition, more akin to life in marriage.
[2] (b) The ardour of lust which to begin with is excessively heated and as it were burning hot is allayed and moderated, so that the wantonness of sexual desire, a foul thing, is tempered by something analogous to marriage.
[3] (c) By its means strength is not dissipated and weakness induced, as happens as the result of roving and unlimited indulgence.
[4] (d) By its means bodily infection and mental disease are avoided.
[5] (e) Likewise it is a preventative of adultery, that is, illicit relations with wives, and debauchery or violation of virgins, not to mention criminal acts not to be named. For a boy, until he is grown up, has no idea that adultery and debauchery are any different from fornication, but regards one as on a par with the other. Nor does he know how by his reason he can resist the blandishments of some women, who have become dedicated practitioners of prostitution. But he is able by taking a mistress, a more orderly and healthy type of fornication, to learn and see the difference.
[6] (f) Having a mistress also blocks the way to four kinds of lust, which are in the highest degree destructive of conjugial love. These are the lusts for deflowering, for variety, for rape and for the seduction of the innocent; these will be discussed later. These remarks, however, are not directed towards those who are able to repress the drive of lust, nor to those who can enter upon marriage as soon as they grow up, and so offer and present to their wives the first-fruits of their virility.
459. 13. In men who are not yet able for various reasons to enter into marriage, and because of their salaciousness cannot control their lusts, this conjugial ideal may be preserved if their love for the opposite sex becomes restricted to a single courtesan. Reason sees and experience attests that men who are salacious cannot contain their excessive and inordinate lusts. Therefore, in order for this excessive and inordinate drive to be restrained and reduced to something more moderate and temperate in men who struggle with sexual heat and who for a number of reasons cannot hasten or anticipate the time of their marriage, the only apparent recourse and refuge, so to speak, seems to be their resorting to a courtesan, which in French is called a maîtresse.
People know that in countries where there are governmental services, marriages cannot be contracted by many until past early manhood, because positions must first be earned and the means acquired for supporting a home and family before they can for the first time seek a suitable wife. And yet the wellspring of virility in the preceding age can with few be kept closed up and reserved for a wife. It is preferable, indeed, that it be reserved. But if, owing to an uncontrollable intensity of lust, it cannot be, an intermediary course is required to prevent conjugial love from in the meantime perishing. In support of its being to resort to a courtesan are the following arguments:
1. By this means excessive and promiscuous fornications are curbed and limited, and the person thus introduced into a more restricted state, more akin to married life.
[2] 2. Sexual desire - boiling at first and as though consuming with fire - is calmed and softened, and thus the lasciviousness of salaciousness, in itself foul, is tempered by something analogous to marriage.
[3] 3. By resorting to a courtesan the virile forces are not cast away and imbecilities contracted, as they are by indiscriminate and unrestricted indulgences of sexual lust.
[4] 4. By it physical diseases and mental insanities are also avoided.
[5] 5. By it adulteries are likewise guarded against, which are illicit affairs with married women, and also debaucheries, which are violations of virgins; not to mention criminal acts too villainous to name. For when a boy first reaches adolescence, he thinks of adulteries and debaucheries as being no more than acts of fornication, thus that one is no different from another. Nor does he know in accordance with reason how to resist the enticements of some of the sex, who have carefully cultivated the art of harlotry. But in resorting to a courtesan, which is a more temperate and rational form of fornication, he can learn and see the distinctions.
[6] 6. By resorting to a courtesan one is kept away from four kinds of lusts which are destructive of conjugial love in the highest degree, namely, a lust to deflower, a lust for variety, a lust to rape, and a lust to seduce states of innocence (which we will take up in considerations later on 1).
None of this has been said, however, for those who can contain the heat of their lust; nor for those who are able to enter marriage as soon as they mature so as to offer and extend the first fruits of their manhood to their wife.
Footnotes:
1. See the chapters on these subjects, nos. 501ff, 506ff, 511f, 513f.
459. 13. This marriage relationship can be protected in those who cannot enter marriage for various reasons and who cannot hold their passions back because of their sex drive, if their love of the other sex is confined to one mistress. Reason sees and experience teaches that those who are salacious cannot hold in their immoderate and disorderly passions.
So, to curb this excess and disorder and hold it to some moderation and order in those who have to live with their sex drive and for many reasons cannot rush quickly into marriage, the only refuge and asylum, so to speak, seems to be taking a mistress - as the French say, maitresse. It is a well known fact that in countries with regulations many cannot marry until their youth is past, because they have to win positions first and obtain the means to keep a house and family, and only then court a suitable wife. And yet, few can keep the spring of their potency turned off and saved for a wife in the years leading up to this. It is best to save it, but if the runaway energy of the desire prevents this, you look for a middle path to keep marriage love from dying in the meantime.
These points argue that having a mistress is the way: (a) It curbs and limits disorderly promiscuous sexual relationships and in this way brings about a stricter condition, which is more like marriage. (b) The fire of love - burning and sort of consuming at the outset - is settled and tamed, and thus the wantonness of lecheries, which is foul, is tempered by something analogous to marriage. (c) It keeps one from throwing away sexual energy and becoming weak, as through roving and unlimited carousing. (d)
Bodily diseases and mental ills are avoided by it as well. (e) At the same time, it guards against adulteries, which are affairs with wives, and debaucheries, which are violations of virgins, not to mention unmentionable offenses. For a boy in adolescence does not think that adulteries and debaucheries are any different from fornications - that is, he thinks that the one is the same as the other - nor does he know from reason how to resist enticements from those of the other sex who have studiously applied themselves to the art of prostitution. But he can learn and see the differences in having a mistress, which is more orderly and healthier fornication. (f) There is not an approach, through having a mistress, to the four kinds of lust that are in the highest degree destructive of married love - which are lust for defloration, lust for promiscuity, lust for rape, and lust for seducing innocent ones, discussed in what follows.
But these things are not said to those who can control the heat of passion, nor to those who can enter the married state as soon as they grow up, and can offer to their wife the first fruits of their manhood, and lay them before her.
459. XIII. THAT WITH THOSE WHO FOR VARIOUS REASONS CANNOT YET ENTER INTO MARRIAGE, AND BECAUSE OF SALACITY CANNOT RESTRAIN THEIR LUSTS, THIS CONJUGIAL CAN BE PRESERVED IF THE [ROAMING] LOVE OF THE SEX BECOME RESTRICTED TO ONE MISTRESS. That immoderate and inordinate lust cannot be curbed by those who are salacious, reason sees and experience teaches. In order then, that, with those who labor under burning heat, and for many reasons cannot hasten or look forward to marriage, what is immoderate and inordinate may be curbed and reduced to something moderate and ordinate, there appears to be no other refuge, and, as it were, asylum than the taking of a mistress, called in French maitresse. It is well known that in kingdoms where there are governments, matrimonies cannot be contracted by many until after the period of early manhood has passed, inasmuch as offices must first be earned and means acquired to support a house and family, it being only then that a worthy wife can be sought. Yet, with few men can the fountain of virtue be kept shut up during the preceding age and reserved for a wife. It is indeed preferable that it be reserved; but if, because of the unbridled power of lust it cannot be, then an intermediate means is sought whereby it can be provided that conjugial love shall not perish in the meantime. In favor of the keeping of a mistress as such a means are:
1. That promiscuous and inordinate fornications are thereby curbed and limited, and a more restrained state is thus induced which is more akin to the conjugial life.
2. That the ardor of venery which, in its beginning, is boiling and, as it were, burning, is allayed and made milder, and thus the lasciviousness of salacity which is filthy is tempered by something like an analogue of marriage.
3. By its means, the forces are not thrown away and weakness contracted, as is the case in roaming and unlimited satyriases.
4. Diseases of the body and insanities of the mind are thereby avoided.
5. Thereby likewise adulteries are guarded against, which are whoredoms with wives; also stuprations which are violations of virgins, not to speak of criminal practices which are not to be named; for when he first comes to manhood, a boy has no thought that adulteries and stuprations are other than fornications, thinking that the one is the same as the other. Nor does he know from reason how to resist the enticements of those of the sex who have purposely devoted themselves to harlotry; but in pellicacy, which is a more ordered and sane fornication, he can learn and see the distinctions.
6. By pellicacy there is no approach to the four kinds of lust treated of in what follows, which are in the highest degree destructive of conjugial love, namely, the lust of defloration, the lust of varieties, the lust of violation, and the lust of seducing innocences. What has been said, however, is not for those who can restrain the heat of their lust, nor for those who can enter into marriage as soon as they attain to manhood and can offer and devote the first-fruits of their vigor to their wife.
459. (xiii) In men who for various causes cannot as yet enter on marriage and who for salacity cannot govern their lusts, this marital capacity may be preserved if love of the sex is restricted to one mistress. Reason sees and experience teaches that immoderate and inordinate lust cannot be prevented by those who are salacious. In order, therefore, that the immoderateness and inordinateness may be curbed with those who labor with heat and for various reasons cannot hasten or advance marriage, and may be reduced to something moderate and ordered, there seems no other refuge or asylum, as it were, than to take a mistress, called in French maitresse. It is common knowledge that in lands with government regulations many are unable to contract matrimony until young manhood is past, because employment has first to be won, and means acquired to maintain a home and family, and then first can a worthy wife be courted. And yet, in those years the fountain of ability can be kept closed and reserved for a wife only with few. It is indeed preferable that it be reserved. But if it cannot be, on account of the unbridled force of lust, an intermediate course is sought by which marital love may be prevented from perishing in the meanwhile. The fallowing considerations persuade one it is pellicacy. 1. By pellicacy inordinate promiscuous fornication is bridled and limited, and thus a more restricted state is brought on, which is more nearly related to the married life. [2] 2. The ardor of venery, seething and, as it were, burning at the outset, is quieted and assuaged, and thus the lascivious in salacity, which is filthy, is qualified by something like an analogue to marriage. [3] 3. In it the virile forces are not thrown away and imbecilities contracted, as they are in roaming and unlimited excesses. [4] 4. By it, too, diseases of the body and insanities of the mind are avoided. [5] 5. Likewise adulteries, which are whoredoms with wives, and debaucheries, which are violations of virgins, are guarded against, not to mention scandalous things which are not to be named. For a youth entering manhood does not think that adulteries and debaucheries are other than fornications, but thinks that one is the same as the other; nor does he know from reason how to withstand the enticements of certain of the sex who have made a business of the arts of the courtesan. In pellicacy, however, which is a saner and more orderly fornication, he can learn and see the differences. [6] 6. There is no approach in pellicacy to the four kinds of lust which are supremely destructive of marital love - the lust of deflowering, the lust for variety, the lust of violation, and the lust of seducing innocences (of these, in what follows).
These things are not said for those who can control the heat of lust; or for those who can enter into marriage as soon as they come to manhood, and can offer and devote the first fruits of manly power to a wife.
459. (13) That with those who for various causes cannot yet enter into marriage, and on account of salacity cannot control their lusts, it is possible that this conjugial may be preserved if the love of the sex be confined to one mistress. That immoderate and inordinate lust cannot be restrained by those who are salacious, reason sees and experience teaches. In order then that the immoderation and inordinacy may be curbed, and be brought to something moderate and ordinate, with those who labor under a raging heat and cannot for many reasons hasten and anticipate marriage, there seems no other refuge and as it were asylum than to take a mistress, called in French a maitresse. It is known, that in kingdoms where there are government regulations, matrimonies cannot be contracted by many until after the period of early manhood is passed, because employment must first be obtained by service, and means to support a house and family must be acquired, and then first may a worthy wife be sought. And yet with few during the preceding age can the fountain of manhood be kept closed and reserved for a wife. It is indeed preferable that it be reserved; but if on account of the unbridled power of lust it cannot be, then an intermediary course is to be sought whereby conjugial love can meanwhile be kept from perishing. That pellicacy is such a means, the following considerations advise: (1) That thereby inordinate promiscuous fornications are curbed and limited, and a more restrained state induced which is more nearly akin to the life of conjugial love. (2) That the ardor of venery, boiling and as it were burning in its beginning, is quieted and assuaged, and thus the lasciviousness of salacity, which is foul, is tempered by something as it were analogous to marriage. (3) That by this the virile forces are not thrown away and imbecilities contracted, as by vagrant and unlimited indulgences. (4) That thereby also diseases of the body and insanities of mind are avoided. (5) Likewise adulteries are thereby guarded against, which are whoredoms with wives; and debaucheries which are violations of virgins, not to speak of those disgraceful things which are not to be named. For a boy at the age of puberty has no thought that adulteries and debaucheries are other than fornications, but thinks that one is the same as the other; nor has he knowledge from reason to withstand the enticements of some of the sex who have carefully studied the arts of courtesans; but in pellicacy which is a more regulated and saner fornication he may learn and see the distinctions. (6) There is no approach through pellicacy to the four kinds of lust that are in the highest degree destructive of conjugial love, which are the lust of defloration, the lust of varieties, the lust of violation, the lust of seducing innocences, of which in what follows.
But these things are not said for those who can control the surging heat of lust; nor for those who can enter into marriage as soon as they are grown to manhood, and can offer and devote the firstfruits of their manly power to their wife.
459. XIII. Quod Conjugiale hoc apud illos, qui propter varias causas nondum conjugia possunt inire, et propter 1salaciam non possunt moderari libidines, queat conservari, si amor sexus fiat strictus ad unam pellicem. Quod ab illis, qui salaces sunt, libido immoderata et inordinata non possit inhiberi, ratio videt, et experientia docet; ut ergo hoc immoderatum et inordinatum, apud illos qui laborant oestro, et non propter plures causas praecipitare et anticipare conjugia queunt, refraenetur, et ad aliquod moderatum et ordinatum redigatur, non aliud apparet refugium et quasi azylum, quam addicatio pellicis, quae gallice vocatur maitresse. 2Quod in Regnis, ubi regimina sunt, matrimonia a multis non possint contrahi, nisi quam post exactam juventutem, quia officia prius merenda sunt, ac facultates pro sustentanda domo et familia acquirendae, et tunc primum digna uxor ambienda, notum est; et tamen in praecedente aetate, scaturigo virtutis pro uxore apud paucos potest occlusa teneri et reservari; praestat quidem ut reservetur; sed si propter effraenem libidinis vim non potest, quaeritur modus intermedians, quo praeveniri possit, ne amor conjugialis interea pereat: quod sit Pellicatus, suadent haec; I. Quod per illum fornicationes promiscuae inordinatae refraenentur et limitentur, et sic inducatur status constrictior, qui vitae conjugiali affinior est.
[2] II. Quod ardor veneris in principio aestuosus et sicut urens, sedetur et mitigetur, et quod sic lascivum salaciae, quod est foedum, temperetur per aliquod sicut analogon conjugii.
[3] III. Per illum nec projiciuntur vires, et contrahuntur imbecillitates, sicut per satyriases vagas et illimitatas.
[4] IV. Per illum etiam lues corporis, ac insaniae mentis, evitantur.
[5] V. Pariter per illum praecaventur adulteria, quae sunt moechationes cum uxoribus, ac stuprationes quae sunt violationes virginum; ut taceantur criminosa, quae non nominanda sunt: puer enim dum ephebus est, non cogitat, quod adulteria et stupra sint aliud quam fornicationes, ita quod unum sit idem cum altero; nec scit ex ratione resistere pellectionibus quarundam e sexu, quae meretricatui studiose operam dederunt; sed potest in pellicatu, qui est ordinatior et sanior fornicatio, discere et videre discrimina.
[6] VI. Per pellicatum nec datur accessus ad quatuor genera libidinum, quae in summo gradu sunt destructiva amoris conjugialis, quae sunt, Libido deflorationis, Libido varietatum, Libido violationis, Libido seducendi innocentias; de quibus in sequentibus. Sed haec non dicta sunt illis, qui aestum libidinis possunt coercere; nec illis qui statim dum juvenescunt, conjugium possunt inire, ac primitias virtutis uxori suae offerre et impendere.
Footnotes:
1. Prima editio: prorter
2. Prima editio: maitress.