Among the Romans, on the suspicion of impotence, a delay of two years was allowed, and in the Novels of Justinian three are required; but if in three years nature may bestow3 capability4, she may equally do so in seven, ten, or twenty.
Those called “maleficiati” by the ancients were often considered bewitched. These charms were very ancient, and as there were some to take away virility5, so there were others to restore it; both of which are alluded6 to in Petronius.
This illusion lasted a long time among us, who exorcised instead of disenchanting; and when exorcism succeeded not, the marriage was dissolved.
The canon law made a great question of impotence. Might a man who was prevented by sorcery from consummating7 his marriage, after being divorced and having children by a second wife — might such man, on the death of the latter wife, reject the first, should she lay claim to him? All the great canonists decided8 in the negative — Alexander de Nevo, Andrew Alberic, Turrecremata, Soto, and fifty more.
It is impossible to help admiring the sagacity displayed by the canonists, and above all by the religious of irreproachable9 manners in their development of the mysteries of sexual intercourse10. There is no singularity, however strange, on which they have not treated. They have discussed at length all the cases in which capability may exist at one time or situation, and impotence in another. They have inquired into all the imaginary inventions to assist nature; and with the avowed11 object of distinguishing that which is allowable from that which is not, have exposed all which ought to remain veiled. It might be said of them: “Nox nocti indicat scientiam.”
Above all, Sanchez has distinguished12 himself in collecting cases of conscience which the boldest wife would hesitate to submit to the most prudent13 of matrons. One query14 leads to another in almost endless succession, until at length a question of the most direct and extraordinary nature is put, as to the manner of the communication of the Holy Ghost with the Virgin15 Mary.
These extraordinary researches were never made by anybody in the world except theologians; and suits in relation to impotency were unknown until the days of Theodosius.
In the Gospel, divorce is spoken of as allowable for adultery alone. The Jewish law permitted a husband to repudiate16 a wife who displeased17 him, without specifying18 the cause. “If she found no favor in his eyes, that was sufficient.” It is the law of the strongest, and exhibits human nature in its most barbarous garb19. The Jewish laws treat not of impotence; it would appear, says a casuist, that God would not permit impotency to exist among a people who were to multiply like the sands on the seashore, and to whom he had sworn to bestow the immense country which lies between the Nile and Euphrates, and, by his prophets, to make lords of the whole earth. To fulfil these divine promises, it was necessary that every honest Jew should be occupied without ceasing in the great work of propagation. There was certainly a curse upon impotency; the time not having then arrived for the devout20 to make themselves eunuchs for the kingdom of heaven.
Marriage in the course of time having arrived at the dignity of a sacrament and a mystery, the ecclesiastics21 insensibly became judges of all which took place between husband and wife, and not only so, but of all which did not take place.
Wives possessed22 the liberty of presenting a request to be embesognées — such being our Gallic term, although the causes were carried on in Latin. Clerks pleaded and priests pronounced judgment23, and the process was uniformly to decide two points — whether the man was bewitched, or the woman wanted another husband.
What appears most extraordinary is that all the canonists agree that a husband whom a spell or charm has rendered impotent, cannot in conscience apply to other charms or magicians to destroy it. This resembles the reasoning of the regularly admitted surgeons, who having the exclusive privilege of spreading a plaster, assure us that we shall certainly die if we allow ourselves to be cured by the hand which has hurt us. It might have been as well in the first place to inquire whether a sorcerer can really operate upon the virility of another man. It may be added that many weak-minded persons feared the sorcerer more than they confided24 in the exorcist. The sorcerer having deranged25 nature, holy water alone would not restore it.
In the cases of impotency in which the devil took no part, the presiding ecclesiastics were not less embarrassed. We have, in the Decretals, the famous head “De frigidis et maleficiatis,” which is very curious, but altogether uninforming. The political use made of it is exemplified in the case of Henry IV. of Castile, who was declared impotent, while surrounded by mistresses, and possessed of a wife by whom he had an heiress to the throne; but it was an archbishop of Toledo who pronounced this sentence, not the pope.
Alfonso, king of Portugal, was treated in the same manner, in the middle of the seventeenth century. This prince was known chiefly by his ferocity, debauchery, and prodigious26 strength of body. His brutal27 excesses disgusted the nation; and the queen, his wife, a princess of Nemours, being desirous of dethroning him, and marrying the infant Don Pedro his brother, was aware of the difficulty of wedding two brothers in succession, after the known circumstance of consummation with the elder. The example of Henry VIII. of England intimidated28 her, and she embraced the resolution of causing her husband to be declared impotent by the chapter of the cathedral of Lisbon; after which she hastened to marry his brother, without even waiting for the dispensation of the pope.
The most important proof of capability required from persons accused of impotency, is that called “the congress.” The President Bouhier says, that this combat in an enclosed field was adopted in France in the fourteenth century. And he asserts that it is known in France only.
This proof, about which so much noise has been made, was not conducted precisely29 as people have imagined. It has been supposed that a conjugal30 consummation took place under the inspection31 of physicians, surgeons, and midwives, but such was not the fact. The parties went to bed in the usual manner, and at a proper time the inspectors32, who were assembled in the next room, were called on to pronounce upon the case.
In the famous process of the Marquis de Langeais, decided in 1659, he demanded “the congress”; and owing to the management of his lady (Marie de St. Simon) did not succeed. He demanded a second trial, but the judges, fatigued33 with the clamors of the superstitious34, the plaints of the prudes, and the raillery of the wits, refused it. They declared the marquis impotent, his marriage void, forbade him to marry again, and allowed his wife to take another husband. The marquis, however, disregarded this sentence, and married Diana de Navailles, by whom he had seven children!
His first wife being dead, the marquis appealed to the grand chamberlain against the sentence which had declared him impotent, and charged him with the costs. The grand chamberlain, sensible of the ridicule35 applicable to the whole affair, confirmed his marriage with Diana de Navailles, declared him most potent1, refused him the costs, but abolished the ceremony of the congress altogether.
The President Bouhier published a defence of the proof by congress, when it was no longer in use. He maintained, that the judges would not have committed the error of abolishing it, had they not been guilty of the previous error of refusing the marquis a second trial.
But if the congress may prove indecisive, how much more uncertain are the various other examinations had recourse to in cases of alleged36 impotency? Ought not the whole of them to be adjourned37, as in Athens, for a hundred years? These causes are shameful38 to wives, ridiculous for husbands, and unworthy of the tribunals, and it would be better not to allow them at all. Yes, it may be said, but, in that case, marriage would not insure issue. A great misfortune, truly, while Europe contains three hundred thousand monks39 and eighty thousand nuns40, who voluntarily abstain41 from propagating their kind.
点击收听单词发音
1 potent | |
adj.强有力的,有权势的;有效力的 | |
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2 consummated | |
v.使结束( consummate的过去式和过去分词 );使完美;完婚;(婚礼后的)圆房 | |
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3 bestow | |
v.把…赠与,把…授予;花费 | |
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4 capability | |
n.能力;才能;(pl)可发展的能力或特性等 | |
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5 virility | |
n.雄劲,丈夫气 | |
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6 alluded | |
提及,暗指( allude的过去式和过去分词 ) | |
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7 consummating | |
v.使结束( consummate的现在分词 );使完美;完婚;(婚礼后的)圆房 | |
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8 decided | |
adj.决定了的,坚决的;明显的,明确的 | |
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9 irreproachable | |
adj.不可指责的,无过失的 | |
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10 intercourse | |
n.性交;交流,交往,交际 | |
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11 avowed | |
adj.公开声明的,承认的v.公开声明,承认( avow的过去式和过去分词) | |
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12 distinguished | |
adj.卓越的,杰出的,著名的 | |
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13 prudent | |
adj.谨慎的,有远见的,精打细算的 | |
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14 query | |
n.疑问,问号,质问;vt.询问,表示怀疑 | |
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15 virgin | |
n.处女,未婚女子;adj.未经使用的;未经开发的 | |
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16 repudiate | |
v.拒绝,拒付,拒绝履行 | |
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17 displeased | |
a.不快的 | |
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18 specifying | |
v.指定( specify的现在分词 );详述;提出…的条件;使具有特性 | |
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19 garb | |
n.服装,装束 | |
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20 devout | |
adj.虔诚的,虔敬的,衷心的 (n.devoutness) | |
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21 ecclesiastics | |
n.神职者,教会,牧师( ecclesiastic的名词复数 ) | |
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22 possessed | |
adj.疯狂的;拥有的,占有的 | |
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23 judgment | |
n.审判;判断力,识别力,看法,意见 | |
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24 confided | |
v.吐露(秘密,心事等)( confide的过去式和过去分词 );(向某人)吐露(隐私、秘密等) | |
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25 deranged | |
adj.疯狂的 | |
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26 prodigious | |
adj.惊人的,奇妙的;异常的;巨大的;庞大的 | |
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27 brutal | |
adj.残忍的,野蛮的,不讲理的 | |
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28 intimidated | |
v.恐吓;威胁adj.害怕的;受到威胁的 | |
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29 precisely | |
adv.恰好,正好,精确地,细致地 | |
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30 conjugal | |
adj.婚姻的,婚姻性的 | |
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31 inspection | |
n.检查,审查,检阅 | |
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32 inspectors | |
n.检查员( inspector的名词复数 );(英国公共汽车或火车上的)查票员;(警察)巡官;检阅官 | |
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33 fatigued | |
adj. 疲乏的 | |
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34 superstitious | |
adj.迷信的 | |
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35 ridicule | |
v.讥讽,挖苦;n.嘲弄 | |
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36 alleged | |
a.被指控的,嫌疑的 | |
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37 adjourned | |
(使)休会, (使)休庭( adjourn的过去式和过去分词 ) | |
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38 shameful | |
adj.可耻的,不道德的 | |
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39 monks | |
n.修道士,僧侣( monk的名词复数 ) | |
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40 nuns | |
n.(通常指基督教的)修女, (佛教的)尼姑( nun的名词复数 ) | |
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41 abstain | |
v.自制,戒绝,弃权,避免 | |
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