Erotic Fantasy. Hans-Jürgen DöppЧитать онлайн книгу.
type="note">[45]
This is another very free rendering of another sonnet:
(She)
– If you don’t like my cunt, take me from behind
Only a liar would claim that he would ignore my arse.
(He)
This fuck in the cunt, the next in the arse.
I enjoy both, and so will you.
Aretino and many of his contemporaries were aware that many women disliked anal intercourse. The Sonetti Lussuriosi and the Dialogues of Courtesans repeatedly mention the fact that intercourse “from behind” was only a pleasure for the man:
(She)
From behind is a pleasure only for you.
In front for both of us.
And so your maid says:
Do it by the rules or not at all.
At the beginning of the sixteenth century, pederasty was widespread among the educated aristocracy, just as it was in Greek antiquity – and also the desire to “treat women like men”. Especially the senior clergy showed a particular predilection for this phenomenon, which thus acquired the label “prelate’s dish” or “pleasures of the great and the good.”
Most lovers of boys, whether clergy, poets or aristocrats, were not homosexuals in the strict sense of the word but bisexual. They experienced the same pleasure that they got from sexual intercourse with boys when they “treated a woman like a man”. This pleasure was increased when the woman wore men’s clothes and so appeared to give the optical illusion of being a boy. This was something unheard of as it disregarded the Church’s strict prohibition. Nevertheless, Roman and Venetian courtesans were often happy to dress as men. Alfred Semmerau quotes a decree of 1578: “The licentiousness and brazenness of the courtesans and whores of Venice has grown to such an extent that, in order to attract and seduce young men, they have adopted, among other fashions, this new and uncommon fashion of dressing as men. Whores and courtesans are hereby forbidden to appear in the streets dressed as men, on pain of three years’ imprisonment and perpetual banishment. Gondoliers who assist them will be sent to the galleys for eighteen months…”
In another work of the period, the origin of the term “bugger” is discussed; this term for homosexual and anal intercourse is alleged to have developed from the fact that a king exclaimed “che buco raro” (what a rare hole!) on seeing his catamite’s anus. It was claimed that those who maintained that, on the contrary, the word was derived from “bucum errare” (to take the wrong hole), were misinformed. This type of etymology was the sort of intellectual word game that was very popular among bisexual writers’ circles.
43. Berthomme de Saint-André, 1927.
44. Jean Morisot, 1925.
Goethe was also indebted to the libertinism of antiquity when he wrote in his Venetian Epigrams of 1790; “I have also loved boys, but I prefer girls – If I am tired of them as girls, then I can still use them as boys”. Was Goethe thinking of the Roman poet Martial?
I spent the entire night with a girl
So wanton that no-one could satisfy her.
I was tired after all sorts of positions, so I asked her
To give me what boys usually give.
Almost before I’d made the request she agreed to it.
A girl’s “boyish garland”[46] was the ultimate aim of pleasure, and the bottom was an altar on which sacrifices were gladly made.
De Sade’s apotheosis of a lovely posterior was really a blasphemous insult to the view taken by Christianity, although he placed great emphasis on examples from Antiquity; “This rare pleasure has nothing to do with age; young Alcibiades was no less susceptible to it than the elderly Socrates; there are many nations who have preferred this exquisite part of the body to all other beauties of the female form; and indeed there is no other that so deserves the voluptuous caresses of a true libertine more than this, due not only to its pallor, curves, and enchanting perfection of form but also to the tender pleasures it promises.
“Unhappy the man who has never fucked a boy or treated his girlfriend as a boy! For anyone who has experienced neither the one nor the other, debauchery is still virgin territory” (Justine). In 120 Days, de Sade writes; “O precious arses, upon your altar I swear never again to stray from you.” For writers in classical antiquity, homage to this part of the body was a variation on the theme of sensual pleasure, but de Sade experienced it as “excess”, as expressed by Bataille.[47] The blasphemous intention is obvious. Coeur-de-Fer instructs Justine, “Many father confessors have trodden this pilgrims’ path, without anyone’s parents being aware of it. Do I need to say any more, Justine? If this temple is the most secret, it is also the most pleasurable.”
As recently as a century after de Sade and Goethe, the idea had already become anathema. Such pleasures suffocated under bourgeois morality, by which the Psychopathia Sexualis was very much influenced. Krafft-Ebing’s[48] air stood on end: “One hideous phenomenon is the paedicatio mulierum, in some circumstances even uxorum! Libertines sometimes do it for particular titillation with prostitutes or even with their own wives. There are examples of men who sometimes have anal intercourse with their wives!” All that remains of the breadth of humanistic education is bad schoolboy Latin. What was previously an enjoyable variant of sexual behaviour was now classified as a perversion. The previous condemnation of anal intercourse under Christianity had become a quasi-scientific condemnation, introduced under the cover of Enlightenment.
Are we experiencing a new Renaissance today, as far as sexuality is concerned? One of our aims in life, apart from career success, is to have a fulfilling sex life. We have a less rigid upbringing, with the result that anality is no longer so vehemently condemned. The pressure of Christian sexual morality has given way to a “morality of negotiation” between partners; whatever gives pleasure is permitted, as long as there is mutual consent.
45. Jean Morisot, 1925.
46. Marcel Vertés, 1938.
A culture of bisexuality is developing which is opening up the one-way street of heterosexual intercourse to traffic in the opposite direction. The image of a “boyish” posterior is idealised, at least within European culture, and men and women promise equal pleasures “from behind” – this is reinforced by fashions which minimise the differences between the sexes. Is there going to be a cultural reconciliation with our “part maudite”?[49] This poem by Hans Magnus Enzensberger[50] may be an indication of the future:
Shit
I often hear people talk about it
As though everything were its fault.
But look how gently and modestly
It takes its place among us!
So why do we sully
Its good name
And bestow it
On the President of the USA,
On the cops, on war
And on capitalism?
How transitory it is,
And how permanent
Everything we give its name to!
It is yielding,
But when we talk about it
We mean exploiters.
Is
Nonce-word or neologism, obviously coined for this article. (Translator’s note).
Marcus V. Martial, lived from c. 40–102 AD in Bilbilis (Spain) and for a while in Rome; poet.
Oscar F. O’Flahertie Wills Wilde, b. 16.10.1854, Dublin, d. 30.11.1900, Paris; Irish dramatist and narrative write.
Shere D. Hite, b. 1942, USA; sociologist who has made studies of human sexual behaviour.
Alfred C. Kinsey, b. 23.6.1894, Hoboken (USA), d. 25.8.1956, Bloomington; zoologist and sexologist.