(The Lover; the Object of the Fatal Passion; the Person or Thing Sacrificed)

A (1)—Religious Vows of Chastity Broken for a Passion:—"Jocelyn" by Godard. From fiction: "La Faute de l'Abbe Mouret." In comedy: "Dhourtta Narttaka."

(2)—A Vow of Purity Broken:—"Tannhauser." Respect for a Priest Destroyed:—one aspect of "La Conquete de Plassans."

(3)—A Future Ruined by a Passion:—"Manon" by Massenet; "Sapho" by Daudet; "La Griffe" (Bernstein. 1906); the works of Louys in general.

• (4)—Power Ruined by Passion:—Shakespeare's "Antony and Cleopatra;" "Cleopatre" by Sardou.

(5)—Ruin of Mind, Health and Life:—"La Glu" (Richepin, 1883); "L'Arlesienne" (Daudet and Bizet); "La Furie" (Bois, 1909). From fiction (see C): "Le Possede" by Lemonnier. Passion Gratified at the Price of Life:—"Une Nuit de Cleopatre" (Gautier and Masse).

(5)—Ruin of Fortunes, Lives and Honors:—"Nana"; in part "La Route d'Emeraude" (Richepin, after Demolder, 1909).

B—Temptations (see XII) Destroying the Sense of Duty, of Pity, etc:—"Salome" (Oscar Wilde). From fiction: "Herodias," and the attempts (repulsed) in "The Temptation of Saint Anthony."

C (1)—Destruction of Honor, Fortune and Life, by Erotic Vice:—"Germinie Lacerteux" by de Goncourt; "Rolande" (Gramont, 1888) ; "Maman Colibri" (Bataille, 1904). From fiction: "La Cousine Bette"; "Le Capitaine Burle.'

(2)—The Same Effect Produced by Any Other Vice: —"Trente Ans ou la Vie d'un Joueur" ; "L'Assommoir." From fiction "L'Opium" by Bonnetain; "Lelie" by Willy. In real life: our race-courses, our wine-shops, our cafes, our clubs, etc. In comedy : "Un Ange" (Capus, 1909)

Trainspotting (Irvine Welsh, 1993)

Example: Leaving Las Vegas.

Few situations, obviously, have received better and more constant treatment during our own century—to whose vices the Twenty-Second offers, in truth, a most appropriate mirror, in its amalgam of gloom and eroticism, at the same time presenting the most interesting studies of nervous pathology.


It is said that love is blind, and this situation illustrates just how far people will go to pursue that which they truly desire.

As with other forms of sacrifice, the tension in this is derived partly from the social horror at the act and partly in the sympathy for the person, in this case the sympathy being directed in the same way as when a person has gone mad (or maybe those who suffer as a result). We may also see potential in ourselves for such an act, perhaps increasing the tension of a secret fear.

The self righteous sinner who will sacrifice everything on the altar of pride rather than be delivered from the delusion.

See also

Madness, Involuntary crimes of love, Necessity of sacrificing loved ones

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