Justine, Philosophy in the Bedroom, and Other Writings

  What has just been said ought doubtless to dispense us from examining adultery; nevertheless, let’s cast a glance upon it, however nonexistent it be in the eyes of the laws I am establishing. To what point was it not ridiculous in our former institutions to consider adultery criminal! Were there anything absurd in the world, very surely it is the timelessness ascribed to conjugal relations; it appears to me it is but necessary to scrutinize, or sense the weight of, those bonds in order to cease to view as wicked the act which lightens them; Nature, as we remarked recently, having supplied women with a temper more ardent, with a sensibility more profound, than she awarded persons of the other sex, it is unquestionably for women that the marital contract proves more onerous.

  Tender women, you ablaze with love’s fire, compensate yourselves now, and do so boldly and unafraid; persuade yourselves that there can exist no evil in obedience to Nature’s promptings, that it is not for one man she created you, but to please them all, without discrimination. Let no anxiety inhibit you. Imitate the Greek republicans; never did the philosophers whence they had their laws contrive to make adultery a crime for them, and nearly all authorized disorderliness among women. Thomas More proves in his Utopia that it becomes women to surrender themselves to debauchery, and that great man’s ideas were not always pure dreams.18

  Amongst the Tartars, the more profligate a woman, the more she was honored; about her neck she publicly wore a certain jewelry attesting to her impudicity, and those who were not at all decorated were not at all admired. In Peru, families cede their wives and daughters to the visiting traveler; they are rented at so much the day, like horses, or carriages! Volumes, finally, would not suffice to demonstrate that lewd behavior has never been held criminal amongst the illuminated peoples of the earth. Every philosopher knows full well it is solely to the Christian impostors we are indebted for having puffed it up into crime. The priests had excellent cause to forbid us lechery: this injunction, by reserving to them acquaintance with and absolution for these private sins, gave them an incredible ascendancy over women, and opened up to them a career of lubricity whose scope knew no limits. We know only too well how they took advantage of it and how they would again abuse their powers, were they not hopelessly discredited.

  Is incest more dangerous? Hardly. It loosens family ties and the citizen has that much more love to lavish on his country; the primary laws of Nature dictate it to us, our feelings vouch for the fact; and nothing is so enjoyable as an object we have coveted over the years. The most primitive institutions smiled upon incest; it is found in society’s origins: it was consecrated in every religion, every law encouraged it. If we traverse the world we will find incest everywhere established. The blacks of the Ivory Coast and Gabon prostitute their wives to their own children; in Judah, the eldest son must marry his father’s wife; the people of Chile lie indifferently with their sisters, their daughters, and marry mother and daughter at the same time. I would venture, in a word, that incest ought to be every government’s law—every government whose basis is fraternity. How is it that reasonable men were able to carry absurdity to the point of believing that the enjoyment of one’s mother, sister, or daughter could ever be criminal? Is it not, I ask, an abominable view wherein it is made to appear a crime for a man to place higher value upon the enjoyment of an object to which natural feeling draws him close? One might just as well say that we are forbidden to love too much the individuals Nature enjoins us to love best, and that the more she gives us a hunger for some object, the more she orders us away from it. These are absurd paradoxes; only people bestialized by superstition can believe or uphold them. The community of women I am establishing necessarily leading to incest, there remains little more to say about a supposed misdemeanor whose inexistence is too plainly evident to warrant further pursuit of the matter, and we shall turn our attention to rape, which at first glance seems to be, of all libertinage’s excesses, the one which is most dearly established as being wrong, by reason of the outrage it appears to cause. It is certain, however, that rape, an act so very rare and so very difficult to prove, wrongs one’s neighbor less than theft, since the latter is destructive to property, the former merely damaging to it. Beyond that, what objections have you to the ravisher? What will you say, when he replies to you that, as a matter of fact, the injury he has committed is trifling indeed, since he has done no more than place a little sooner the object he has abused in the very state in which she would soon have been put by marriage and love.

  But sodomy, that alleged crime which will draw the fire of heaven upon cities addicted to it, is sodomy not a monstrous deviation whose punishment could not be severe enough? Ah, sorrowful it is to have to reproach our ancestors for the judiciary murders in which, upon this head, they dared indulge themselves. We wonder that savagery could ever reach the point where you condemn to death an unhappy person all of whose crime amounts to not sharing your tastes. One shudders to think that scarce forty years ago the legislators’ absurd thinking had not evolved beyond this point. Console yourselves, citizens; such absurdities are to cease: the intelligence of your lawmakers will answer for it. Thoroughly enlightened upon this weakness occurring in a few men, people deeply sense today that such error cannot be criminal, and that Nature, who places such slight importance upon the essence that flows in our loins, can scarcely be vexed by our choice when we are pleased to vent it into this or that avenue.

  What single crime can exist here? For no one will wish to maintain that all the parts of the body do not resemble each other, that there are some which are pure, and others defiled; but, as it is unthinkable such nonsense be advanced seriously, the only possible crime would consist in the waste of semen. Well, is it likely that this semen is so precious to Nature that its loss is necessarily criminal? Were that so, would she every day institute those losses? and is it not to authorize them to permit them in dreams, to permit them in the act of taking one’s pleasure with a pregnant woman? Is it possible to imagine Nature having allowed us the possibility of committing a crime that would outrage her? Is it possible that she consent to the destruction by man of her own pleasures, and to his thereby becoming stronger than she? It is unheard of—into what an abyss of folly one is hurled when, in reasoning, one abandons the aid of reason’s torch! Let us abide in our unshakable assurance that it is as easy to enjoy a woman in one manner as in another, that it makes absolutely no difference whether one enjoys a girl or a boy, and as soon as it is clearly understood that no inclinations or tastes can exist in us save the ones we have from Nature, that she is too wise and too consistent to have given us any which could ever offend her.

  The penchant for sodomy is the result of physical formation, to which we contribute nothing and which we cannot alter. At the most tender age, some children reveal that penchant, and it is never corrected in them. Sometimes it is the fruit of satiety; but even in this case, is it less Nature’s doing? Regardless of how it is viewed, it is her work, and, in every instance, what she inspires must be respected by men. If, were one to take an exact inventory, it should come out that this taste is infinitely more affecting than the other, that the pleasures resulting from it are far more lively, and that for this reason its exponents are a thousand times more numerous than its enemies, would it not then be possible to conclude that, far from affronting Nature, this vice serves her intentions, and that she is less delighted by our procreation than we so foolishly believe? Why, as we travel about the world, how many peoples do we not see holding women in contempt! Many are the men who strictly avoid employing them for anything but the having of the child necessary to replace them. The communal aspect of life in republics always renders this vice more frequent in that form of society; but it is not dangerous. Would the Greek legislators have introduced it into their republics had they thought it so? Quite the contrary; they deemed it necessary to a warlike race. Plutarch speaks with enthusiasm of the battalion of lovers: for many a year they alone defended Greece’s freedom. The vice reigned amongst comrades-in-arms
, and cemented their unity. The greatest of men lean toward sodomy. At the time it was discovered, the whole of America was found inhabited by people of this taste. In Louisiana, amongst the Illinois, Indians in feminine garb prostituted themselves as courtesans. The blacks of Benguéla publicly keep men; nearly all the seraglios of Algiers are today exclusively filled with young boys. Not content to tolerate love for young boys, the Thebans made it mandatory; the philosopher of Chaeronea prescribed sodomy as the surest way to a youth’s affection.

  We know to what extent it prevailed in Rome, where they had public places in which young boys, costumed as girls, and girls as boys, prostituted themselves. In their letters, Martial, Catullus, Tibullus, Horace, and Virgil wrote to men as though to their mistresses; and we read in Plutarch19 that women must in no way figure in men’s love. The Amasians of Crete used to abduct boys, and their initiation was distinguished by the most singular ceremonies. When they were taken with love for one, they notified the parents upon what day the ravisher wished to carry him off; the youth put up some resistance if his lover failed to please him; in the contrary case, they went off together, and the seducer restored him to his family as soon as he had made use of him; for in this passion as in that for women, one always has too much when one has had enough. Strabo informs us that on this very island, seraglios were peopled with boys only; they were prostituted openly.

  Is one more authority required to prove how useful this vice is in a republic? Let us lend an ear to Jerome the Peripatetic: “The love of youths,” says he, “spread throughout all of Greece, for it instilled in us strength and courage, and thus stood us in good stead when we drove the tyrants out; conspiracies were formed amongst lovers, and they were readier to endure torture than denounce their accomplices; such patriots sacrificed everything to the State’s prosperity; it was beheld as a certain thing, that these attachments steadied the republic, women were declaimed against, and to entertain connections with such creatures was a frailty reserved to despots.” Pederasty has always been the vice of warrior races. From Caesar we learn that the Gauls were to an extraordinary degree given to it. The wars fought to sustain the republic brought about the separation of the two sexes, and hence the propagation of the vice, and when its consequences, so useful to the State, were recognized, religion speedily blessed it. That the Romans sanctified the amours of Jupiter and Ganymede is well known. Sextus Empiricus assures us that this caprice was compulsory amongst the Persians. At last, the women, jealous and contemned, offered to render their husbands the same service they received from young boys; some few men made the experiment, and returned to their former habits, finding the illusion impossible. The Turks, greatly inclined toward this depravity Mohammed consecrated in the Koran, were nevertheless convinced that a very young virgin could well enough be substituted for a youth, and rarely did they grow to womanhood without having passed through the experience. Sextus Quintus and Sanchez allowed this debauch; the latter even undertook to show it was of use to procreation, and that a child created after this preliminary exercise was infinitely better constituted thanks to it. Finally, women found restitution by turning to each other. This latter fantasy doubtless has no more disadvantages than the other, since nothing comes of the refusal to reproduce, and since the means of those who have a bent for reproduction are powerful enough for reproduction’s adversaries never to be able to harm population. Amongst the Greeks, this female perversion was also supported by policy: the result of it was that, finding each other sufficient, women sought less communication with men and their detrimental influence in the republic’s affairs was thus held to a minimum. Lucian informs us of what progress this license promoted, and it is not without interest we see it exemplified in Sappho.

  In fine, these are perfectly inoffensive manias; were women to carry them even further, were they to go to the point of caressing monsters and animals, as the example of every race teaches us, no ill could possibly result therefrom, because corruption of manners, often of prime utility to a government, cannot in any sense harm it, and we must demand enough wisdom and enough prudence of our legislators to be entirely sure that no law will emanate from them that would repress perversions which, being determined by constitution and being inseparable from physical structure, cannot render the person in whom they are present any more guilty than the person Nature created deformed.

  In the second category of man’s crimes against his brethren, there is left to us only murder to examine, and then we will move on to man’s duties toward himself. Of all the offenses man may commit against his fellows, murder is without question the cruelest, since it deprives man of the single asset he has received from Nature, and its loss is irreparable. Nevertheless, at this stage several questions arise, leaving aside the wrong murder does him who becomes its victim.

  1. As regards the laws of Nature only, is this act really criminal?

  2. Is it criminal with what regards the laws of politics?

  3. Is it harmful to society?

  4. What must be a republican government’s attitude toward it?

  5. Finally, must murder be repressed by murder?

  Each of these questions will be treated separately; the subject is important enough to warrant thorough consideration; our ideas touching murder may surprise for their boldness. But what does that matter? Have we not acquired the right to say anything? The time has come for the ventilation of great verities; men today will not be content with less. The time has come for error to disappear; that blindfold must fall beside the heads of kings. From Nature’s point of view, is murder a crime? That is the first question posed.

  It is probable that we are going to humiliate man’s pride by lowering him again to the rank of all of Nature’s other creatures, but the philosopher does not flatter small human vanities; ever in burning pursuit of truth, he discerns it behind stupid notions of pride, lays it bare, elaborates upon it, and intrepidly shows it to the astonished world.

  What is man? and what difference is there between him and other plants, between him and all the other animals of the world? None, obviously. Fortuitously placed, like them, upon this globe, he is born like them; like them, he reproduces, rises, and falls; like them he arrives at old age and sinks like them into nothingness at the close of the life span Nature assigns each species of animal, in accordance with its organic construction. Since the parallels are so exact that the inquiring eye of philosophy is absolutely unable to perceive any grounds for discrimination, there is then just as much evil in killing animals as men, or just as little, and whatever be the distinctions we make, they will be found to stem from our pride’s prejudices, than which, unhappily, nothing is more absurd. Let us all the same press on to the question. You cannot deny it is one and the same, to destroy a man or a beast; but is not the destruction of all living animals decidedly an evil, as the Pythagoreans believed, and as they who dwell on the banks of Ganges yet believe? Before answering that, we remind the reader that we are examining the question only in terms of Nature and in relation to her; later on, we will envisage it with reference to men.

  Now then, what value can Nature set upon individuals whose making costs her neither the least trouble nor the slightest concern? The worker values his work according to the labor it entails and the time spent creating it. Does man cost Nature anything? And, under the supposition that he does, does he cost her more than an ape or an elephant? I go further: what are the regenerative materials used by Nature? Of what are composed the beings which come into life? Do not the three elements of which they are formed result from the prior destruction of other bodies? If all individuals were possessed of eternal life, would it not become impossible for Nature to create any new ones? If Nature denies eternity to beings, it follows that their destruction is one of her laws. Now, once we observe that destruction is so useful to her that she absolutely cannot dispense with it, and that she cannot achieve her creations without drawing from the store of destruction which death prepares for her, from this moment onward the idea of an
nihilation which we attach to death ceases to be real; there is no more veritable annihilation; what we call the end of the living animal is no longer a true finis, but a simple transformation, a transmutation of matter, what every modern philosopher acknowledges as one of Nature’s fundamental laws. According to these irrefutable principles, death is hence no more than a change of form, an imperceptible passage from one existence into another, and that is what Pythagoras called metempsychosis.