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<h1>THE<br />
SEXUAL QUESTION</h1>

<h3>A SCIENTIFIC, PSYCHOLOGICAL, HYGIENIC<br />
AND SOCIOLOGICAL STUDY</h3>

<h4 style="margin-bottom: -1px;">BY</h4>
<h3 style="margin-top: -1px; margin-bottom: -1px">AUGUST FOREL, M.D., PH.D., LL.D.</h3>
<h5 style="margin-top: -1px;">Formerly Professor of Psychiatry at and Director of the<br />
Insane Asylum in Zurich (Switzerland)</h5>


<h4><i>ENGLISH ADAPTATION FROM THE SECOND GERMAN<br />
EDITION, REVISED AND ENLARGED</i></h4>

<h4 style="margin-bottom: -1px;">BY</h4>
<h3 style="margin-top: -1px; margin-bottom: -1px">C.F. MARSHALL, M.D., F.R.C.S.</h3>
<h5 style="margin-top: -1px;">Late Assistant Surgeon to the Hospital for<br />
Diseases of the Skin, London</h5>

<h4>ILLUSTRATED<br />
<i>REVISED EDITION</i></h4>

<div class="img">
<img border="0" src="https://brian.carnell.com/wiki/_media/etext:a:auguste-forel-the-sexual-question-deco.png" width="5%" alt="Publisher's Mark" />
</div>

<h5>BROOKLYN, NEW YORK<br />
PHYSICIANS AND SURGEONS BOOK COMPANY<br />
HENRY AND PACIFIC STREETS<br />
1931</h5>

<br />
<hr />
<br />
<br />
<br />
<br />

<h5>Copyright, 1906<br />
Copyright, 1922<br />
<br />
<span class="sc">owned by<br />
Physicians and Surgeons Book Co.</span><br />
<br />
<br />
<br />
<br />
PRINTED IN U.S.A.</h5>

<br />
<br />
<br />
<br />
<hr />
<br />

<h3>PREFACE TO THE FIRST EDITION</h3>
<br />

<p>This book is the fruit of long experience and reflection. It has two
fundamental ideas&mdash;the study of nature, and the study of the
psychology of man in health and in disease.</p>

<p>To harmonize the aspirations of human nature and the data of the
sociology of the different human races and the different epochs of
history, with the results of natural science and the laws of mental
and sexual evolution which these have revealed to us, is a task which
has become more and more necessary at the present day. It is our duty
to our descendants to contribute as far as is in our power to its
accomplishment. In recognition of the immense progress of education
which we owe to the sweat, the blood, and often to the martyrdom of
our predecessors, it behoves us to prepare for our children a life
more happy than ours.</p>

<p>I am well aware of the disproportion which exists between the
magnitude of my task and the imperfections of my work. I have not been
able to study as much as should be done the innumerable works which
treat of the same subject. Others, better versed than myself in the
literature of the subject, will be able later on to fill this
regrettable lacuna. I have endeavored, above all things, to study the
question from all points of view, in order to avoid the errors which
result from any study which is made from one point of view only. This
is a thing which has generally been neglected.</p>

<p>I must express my thanks to my friend, <i>Professor Mahaim</i>, and
especially to my publisher and cousin, <i>S. Steinheil</i>, for the help
and excellent advice which they have given me in the revision of my
work; also to <i>Professor Boveri</i>, who has been kind enough to revise
the figures, 1 to 17.</p>

<p class="right sc">Dr. A. Forel.</p>

<p>Chigny pr&egrave;s Morges (Suisse).</p>

<br />
<br />
<br />
<br />
<hr />
<span class='pagenum'><a name="Page_ix" id="Page_ix">[ix]</a></span><br />

<h3>PREFACE TO THE SECOND EDITION</h3>
<br />

<p>The text of the first edition has been revised and corrected, but,
apart from some points of detail, the subject matter has not been
changed. The examples at the end of Chapter V (First Edition) no
longer form a special appendix; they have been included in the parts
of the book which specially concern them; some of them have been
omitted as being superfluous.</p>

<p>In the domain with which we are concerned the French public are too
much afraid, I think, of crudities and of calling things by their
proper name. By veiled words and by indirect locution one may say
anything, but I have decided not to employ such subterfuges in
treating of such a vital social question with the seriousness that it
requires. It seems that there is a fear of young people hearing the
sexual question spoken of freely and openly; but it is not taken into
account that in hiding these things under half-understood words one
only excites their curiosity, and, owing to their being blindfolded,
they are delivered into the snares and surprises of debauchery.</p>

<p>I cannot better illustrate the error that I have just pointed out than
by quoting, among several others of the same kind, a letter which I
have received from a young girl, aged 21 years, intelligent, virtuous,
educated, and well brought up, but without restraint.</p>

<p>Having read my book she put several questions to me to which I
replied. On my part I requested her to tell me frankly:</p>

<p>(1). If, in her opinion, I had been mistaken in my judgment of the
sexual psychology of the normal young girl; (2). If my book had done
her the least harm, moral or otherwise.</p>

<p>I begged her to criticise me without pity, for I wished above all
things to be clear on the effect produced by my book. This is her
letter:</p>

<div class="block"><p>"I must thank you for the deep and unalterable impression which<span class='pagenum'><a name="Page_x" id="Page_x">[x]</a></span>
your book has produced on me. I am a young girl of 21 years, and
you know how difficult it is for us to see clearly into those
natural things which so closely concern us. I cannot, therefore,
thank you too much for the calm enlightenment which has been
produced in me, and for the just and humane words which you
devote to the education of our sex. I hope one day to have the
good fortune to apply to my children the ideas on education with
which you have inspired me.</p>

<p>"You ask me for the impression which your book has made on me.
It is true that I am still very young, but I have read much. My
mother has brought me up very freely, so that I can count myself
among the young girls who are free from prejudice. In spite of
this, a sort of internal anxiety or false shame has hindered me
from speaking of all the things of which you treat. All that I
knew I had read in books or derived by instinct. Although I knew
very well that my mother would always answer my questions I
never asked any.</p>

<p>"I declare that latterly my mind had been in a state of
veritable chaos. I was obsessed and tormented by a fear of
everything of which I was ignorant and some day ought to learn.
This is why I was anxious to read your book which a friend
showed me. I will now express myself more clearly.</p>

<p>"The first chapters were difficult for me, not because I could
not understand them, but owing to the strange and novel
experience which the truth made in me when plainly and
scientifically expounded. Wishing to read everything I applied
myself to the book laboriously. My first impression was that of
disgust for all human beings and mistrust of everything. But I
was soon glad to find that I was a very normal young girl, so
that this impression soon passed away. I was no longer excited
over conversations which I heard, but took a real interest in
them, and I was happy to have become acquainted with some one
who understood us young girls.</p>

<p>"I am, therefore, a young girl whose sensations are neither cold
nor perverse, and I am always rejoiced, in reading your book, to
see with what truth you describe our sexual impressions. Those
who maintain that we feel in this way the same as men make me
smile. In your book ("Hygiene of Marriage," p. 479) you say that
the idea of marriage awakens in a normal young girl a kind of
anguish and disgust, and that this feeling disappears as soon as
she has found some one whom she loves. This <span class='pagenum'><a name="Page_xi" id="Page_xi">[xi]</a></span>is extremely true
and well observed. I am in complete agreement with a friend with
whom I have often discussed your book; we young girls are very
little attracted by the purely sexual side of marriage, and we
should prefer to see children come into the world by some other
way than that ordained by Nature. This will, perhaps, make you
laugh. However, I think you will understand my feelings.</p>

<p>"When I had finished reading your book I became absolutely
tranquil, and my ideas were enlightened. It goes without saying
that it is no longer possible for me to be ingenuous, but I
should like to know what one gains by such naivety. It is very
easy to be innocent when one knows nothing, and this is of no
account. I never thought for a moment to find your book immoral,
and that is why I do not think you have done me any harm. Excuse
me for having written at such length, but I could not abbreviate
when dealing with such a serious question."</p></div>

<p>The author of this letter has, at my request, authorized me to publish
it anonymously. I think that the candor, the loyalty and the maturity
of judgment of the sentiments expressed by this young girl are of much
more value and are much more healthy than all the prudishness and
false shame of our conventional morality.</p>

<p class="right sc">Dr. A. Forel.</p>

<p>Chigny pr&egrave;s Morges (Suisse).</p>

<br />
<br />
<br />
<span class='pagenum'><a name="Page_xii" id="Page_xii">[xii]</a></span><br />
<a name="toc" id="toc"></a><hr />
<span class='pagenum'><a name="Page_xiii" id="Page_xiii">[xiii]</a></span><br />

<h3>CONTENTS</h3>
<br />

<div class="centered">
<table border="0" cellpadding="2" cellspacing="0" width="70%" summary="Table of Contents">
  <tr>
  <td class="tdc" colspan="2"><a href="#CHAPTER_I">CHAPTER I</a></td>
  </tr>
  <tr>
  <td width="90%">&nbsp;</td>
  <td class="tdr" width="10%" style="font-size: 80%;">PAGE</td>
  </tr>
  <tr>
  <td class="tdlh"><p class="hang">The reproduction of living beings&mdash;History of the
    germ&mdash;Cell-division&mdash;Parthenogenesis&mdash;Conjugation&mdash;Mneme&mdash;Embryonic
    development&mdash;Difference of sexes&mdash;Castration&mdash;Hermaphrodism&mdash;
    Heredity&mdash;Blastophthoria</p></td>
  <td class="tdr">6</td>
  </tr>
  <tr>
  <td class="tdc" colspan="2"><a href="#CHAPTER_II">CHAPTER II</a></td>
  </tr>
  <tr>
  <td class="tdlh"><p class="hang">The evolution or descent of living beings</p></td>
  <td class="tdr">39</td>
  </tr>
  <tr>
  <td class="tdc" colspan="2"><a href="#CHAPTER_III">CHAPTER III</a></td>
  </tr>
  <tr>
  <td class="tdlh"><p class="hang">Natural conditions of mechanism of human coitus&mdash;Pregnancy&mdash;
    Correlative sexual characters</p></td>
  <td class="tdr">49</td>
  </tr>
  <tr>
  <td class="tdc" colspan="2"><a href="#CHAPTER_IV">CHAPTER IV</a></td>
  </tr>
  <tr>
  <td class="tdlh"><p class="hang">The sexual appetite in man and woman&mdash;Flirtation</p></td>
  <td class="tdr">72</td>
  </tr>
  <tr>
  <td class="tdc" colspan="2"><a href="#CHAPTER_V">CHAPTER V</a></td>
  </tr>
  <tr>
  <td class="tdlh"><p class="hang">Love and other irradiations of the sexual appetite in the
    human mind&mdash;Psychic irradiations of love in man: Procreative
    instinct, jealousy, sexual braggardism, pornographic spirit,
    sexual hypocrisy, prudery and modesty, old bachelors&mdash;Psychic
    irradiations of love in woman: Old maids, passiveness and
    desire, abandon and exaltation, desire for domination,
    petticoat government, desire of maternity and maternal love,
    routine and infatuation, jealousy, dissimulation, coquetry,
    prudery and modesty&mdash;Fetichism and anti-fetichism&mdash;
    Psychological relations of love to religion</p></td>
  <td class="tdr">104</td>
  </tr>
  <tr>
  <td class="tdc" colspan="2"><span class='pagenum'><a name="Page_xiv" id="Page_xiv">[xiv]</a></span><a href="#CHAPTER_VI">CHAPTER VI</a></td>
  </tr>
  <tr>
  <td class="tdlh"><p class="hang">Ethnology and history of the sexual life of man and of
    marriage&mdash;Origin of marriage&mdash;Antiquity of matrimonial
    institutions&mdash;Criticism of the doctrine of promiscuity&mdash;
    Marriage and celibacy&mdash;Sexual advances and demands of
    marriage&mdash;Methods of attraction&mdash;Liberty of choice&mdash;Sexual
    selection&mdash;Law of resemblance&mdash;Hybrids&mdash;Prohibition of
    consanguineous marriages&mdash;Role of sentiment and calculation
    in sexual selection&mdash;Marriage by purchase&mdash;Decadence of
    marriage by purchase&mdash;Dowry&mdash;Nuptial ceremonies&mdash;Forms of
    marriage&mdash;Duration of marriage&mdash;History of extra-nuptial sexual intercourse</p></td>
  <td class="tdr">144</td>
  </tr>
  <tr>
  <td class="tdc" colspan="2"><a href="#CHAPTER_VII">CHAPTER VII</a></td>
  </tr>
  <tr>
  <td class="tdlh"><p class="hang">Sexual evolution&mdash;Phylogeny and ontogeny of sexual life</p></td>
  <td class="tdr">192</td>
  </tr>
  <tr>
  <td class="tdc" colspan="2"><a href="#CHAPTER_VIII">CHAPTER VIII</a></td>
  </tr>
  <tr>
  <td class="tdlh"><p class="hang">Sexual pathology&mdash;Pathology of the sexual organs&mdash;Venereal
    disease&mdash;Sexual psychology&mdash;Reflex anomalies&mdash;Psychic
    impotence&mdash;Sexual paradoxy&mdash;Sexual an&aelig;sthesia&mdash;Sexual
    hyper&aelig;sthesia&mdash;Masturbation and onanism&mdash;Perversions
    of the sexual appetite: Sadism, masochism, fetichism,
    exhibitionism, homosexual love, sexual inversion, pederosis,
    sodomy&mdash;Sexual anomalies in the insane and psychopathic&mdash;
    Effects of alcohol on the sexual appetite&mdash;Sexual anomalies
    by suggestion and auto-suggestion&mdash;Sexual perversions due to habit</p></td>
  <td class="tdr">208</td>
  </tr>
  <tr>
  <td class="tdc" colspan="2"><a href="#CHAPTER_IX">CHAPTER IX</a></td>
  </tr>
  <tr>
  <td class="tdlh"><p class="hang">The role of suggestion in sexual life&mdash;Amorous intoxication</p></td>
  <td class="tdr">277</td>
  </tr>
  <tr>
  <td class="tdc" colspan="2"><a href="#CHAPTER_X">CHAPTER X</a></td>
  </tr>
  <tr>
  <td class="tdlh"><p class="hang">The relations of the sexual question to money and property&mdash;
    Prostitution, proxenetism and venal concubinage</p></td>
  <td class="tdr">293</td>
  </tr>
  <tr>
  <td class="tdc" colspan="2"><span class='pagenum'><a name="Page_xv" id="Page_xv">[xv]</a></span><a href="#CHAPTER_XI">CHAPTER XI</a></td>
  </tr>
  <tr>
  <td class="tdlh"><p class="hang">The influence of environment on sexual life&mdash;Influence of
    climate&mdash;Town and country life&mdash;Vagabondage&mdash;Americanism&mdash;
    Saloons and alcohol&mdash;Riches and poverty&mdash;Rank and social
    position&mdash;Individual life&mdash;Boarding schools.</p></td>
  <td class="tdr">326</td>
  </tr>
  <tr>
  <td class="tdc" colspan="2"><a href="#CHAPTER_XII">CHAPTER XII</a></td>
  </tr>
  <tr>
  <td class="tdlh"><p class="hang">Religion and sexual life</p></td>
  <td class="tdr">340</td>
  </tr>
  <tr>
  <td class="tdc" colspan="2"><a href="#CHAPTER_XIII">CHAPTER XIII</a></td>
  </tr>
  <tr>
  <td class="tdlh"><p class="hang">Rights in sexual life&mdash;Civil law&mdash;Penal law&mdash;A medico-legal
    case</p></td>
  <td class="tdr">358</td>
  </tr>
  <tr>
  <td class="tdc" colspan="2"><a href="#CHAPTER_XIV">CHAPTER XIV</a></td>
  </tr>
  <tr>
  <td class="tdlh"><p class="hang">Medicine and sexual life&mdash;Prostitution&mdash;Sexual hygiene&mdash;
    Extra-nuptial intercourse&mdash;Medical advice&mdash;Means of
    regulating or preventing conception&mdash;Hygiene of marriage&mdash;
    Hygiene of pregnancy&mdash;Medical advice as to marriage&mdash;Medical
    secrecy&mdash;Artificial abortion&mdash;Treatment of sexual disorders</p></td>
  <td class="tdr">418</td>
  </tr>
  <tr>
  <td class="tdc" colspan="2"><a href="#CHAPTER_XV">CHAPTER XV</a></td>
  </tr>
  <tr>
  <td class="tdlh"><p class="hang">Sexual morality</p></td>
  <td class="tdr">445</td>
  </tr>
  <tr>
  <td class="tdc" colspan="2"><a href="#CHAPTER_XVI">CHAPTER XVI</a></td>
  </tr>
  <tr>
  <td class="tdlh"><p class="hang">The sexual question in politics and in political economy</p></td>
  <td class="tdr">461</td>
  </tr>
  <tr>
  <td class="tdc" colspan="2"><a href="#CHAPTER_XVII">CHAPTER XVII</a></td>
  </tr>
  <tr>
  <td class="tdlh"><p class="hang">The sexual question in pedagogy</p></td>
  <td class="tdr">470</td>
  </tr>
  <tr>
  <td class="tdc" colspan="2"><a href="#CHAPTER_XVIII">CHAPTER XVIII</a></td>
  </tr>
  <tr>
  <td class="tdlh"><p class="hang">The sexual question in art</p></td>
  <td class="tdr">489</td>
  </tr>
  <tr>
  <td class="tdc" colspan="2"><a href="#CHAPTER_XIX">CHAPTER XIX</a></td>
  </tr>
  <tr>
  <td class="tdlh"><p class="hang">Conclusions&mdash;Utopian ideas on the ideal marriage of the
    future&mdash;Bibliographical remarks</p></td>
  <td class="tdr">499</td>
  </tr>
  <tr>
  <td class="tdc" colspan="2"><a href="#INDEX">INDEX</a></td>
  </tr>
</table>
</div>

<br />
<br />
<br />
<br />
<hr />
<br />
<br />
<br />
<br />

<h2>THE SEXUAL QUESTION</h2>

<br />
<br />
<br />
<br />
<hr />
<span class='pagenum'><a name="Page_3" id="Page_3">[3]</a></span><br />
<br />
<br />
<br />

<h2>THE SEXUAL QUESTION</h2>

<br />

<h3>INTRODUCTION</h3>
<br />

<p>My object is to study the sexual question under all its aspects:
scientific, ethnological, pathological and social, and to seek the
best solution of the numerous problems connected with it.
Unfortunately, in publications dealing with this subject, eroticism
usually plays a considerable part, and it is difficult for an author
to abstract himself from this, for it is reflected unconsciously in
his thoughts. As all sentiment, more or less, warps judgment, it is
the duty of scientific criticism to eliminate eroticism in order to be
exact and impartial. We shall, therefore, do all that is possible to
free ourselves from it in the course of the present study.</p>

<p>The sexual question is of fundamental importance for humanity, whose
happiness and well-being depend largely on the best solution of this
important problem. In dealing with such a delicate subject I shall
endeavor to avoid narrow-mindedness and prejudice; I shall avoid
tiresome quotations, and shall only employ technical terms when
necessary, as they rather interfere with the comprehension of the
subject. I shall take care to explain all those which appear to me
indispensable.</p>

<p>My opinions on the sexual question are based, on the one hand, on my
scientific study of the human brain, and on the other hand on the long
personal experience of an alienist who has devoted himself almost as
much to normal mentality and questions of social hygiene as to
pathological mentality. I have, however, been obliged to rely on the
fundamental work of <i>Westermark</i> with regard to ethnology, this
subject being strange to me. Concerning sexual psycho-pathology I have
followed the classification of <i>Krafft-Ebing</i>.</p>

<p>The sexual question is extraordinarily complex, and we cannot expect
to find a simple solution for it as we can for the questions of
alcoholism, slavery, torture, etc. The latter are <span class='pagenum'><a name="Page_4" id="Page_4">[4]</a></span>solved in one
word&mdash;suppression. Suppression of slavery and torture; suppression of
the usage of alcoholic drinks. We are concerned here with ulcers
artificially produced and preserved in human society; ulcers which
must be simply extirpated. Their suppression is nothing but
beneficial, since, far from being connected with the normal conditions
of human existence, they place it in peril. Sexual instinct and
sentiment, on the contrary, have their roots in life itself; they are
intimately bound up with humanity, and therefore require quite a
different treatment. But human society has guided them into false and
pernicious ways. It is important to turn them from these in order to
tranquilize and regulate their course by damming them up and
canalizing them.</p>

<p>The fundamental axiom of the sexual question is as follows:</p>

<p><i>With man, as with all living beings, the constant object of all
sexual function, and consequently of sexual love, is the reproduction
of the species.</i> It is therefore necessary to treat the question from
the point of view of the natural sciences, physiology, psychology and
sociology. This has already been done more than once, but usually in
erudite treatises which only look upon one side of the question; or,
on the other hand, in a superficial and often frivolous manner.</p>

<p>To ensure happiness, humanity should desire to reproduce itself in a
manner which elevates progressively all the physical and mental
faculties of man, with regard to health and bodily strength, as much
as to sentiment, intelligence, will, creative imagination, love of
work, joy of living, and the sentiment of social solidarity. Every
attempt made to solve the sexual question should, therefore, be
directed toward the future and toward the happiness of our
descendants.</p>

<p>It requires much disinterestedness to attempt seriously any sexual
reform. But, as the human subject is by nature extremely weak, as his
views are limited, especially in the matter which concerns us, it is
absolutely necessary, if we would avoid Utopia, to adapt the
fundamental aim of sexual union to happiness and joy, even to the
natural weakness of man.</p>

<p>The fundamental difficulty of the problem lies in the necessity for
such an adaptation, and this difficulty requires us to make <span class='pagenum'><a name="Page_5" id="Page_5">[5]</a></span>a clean
sweep of prejudices, traditions and prudery. It is this which we wish
to attempt.</p>

<p>Considered from an exalted point of view, sexual life is beautiful as
well as good. What there is in it which is shameful and infamous is
the obscenity and ignominy caused by the coarse passions of egoism and
folly, allied with ignorance, erotic curiosity and mystic
superstition, often combined with social narcotic intoxication and
cerebral anomalies.</p>

<p>We shall divide our subject into nineteen chapters. Chapters I to VII
deal with the natural history and psychology of sexual life; Chapter
VIII with its pathology, and Chapters IX to XVIII with its social
role, that is to say, its connection with the different domains of
human social life.</p>

<br />
<br />
<br />
<br />
<a name="CHAPTER_I" id="CHAPTER_I"></a><hr />
<span class='pagenum'><a name="Page_6" id="Page_6">[6]</a></span><br />

<h3>CHAPTER I<span class="totoc"><a href="#toc">ToC</a></span></h3>

<h4>THE REPRODUCTION OF LIVING BEINGS</h4>

<div class="block2"><p class="hang" style="text-align: left;"><i>History of the
Germ:&mdash;Cell-division&mdash;Parthenogenesis&mdash;Conjugation&mdash;Mneme&mdash;Embryological
Development&mdash; Difference of the Sexes&mdash;Castration&mdash;Hermaphrodism&mdash;
Heredity&mdash;Blastophthoria.</i></p></div>
<br />

<p>A general law of organic life decrees that every living individual is
gradually transformed in the course of a cycle which is called
individual life, and which terminates with death, that is by the
destruction of the greater part of the organism. It then becomes inert
matter, and the germinative cells alone of all its parts continue its
life under certain conditions.</p>

<p><b>The Cells: Protoplasm. The Nucleus.</b>&mdash;Since the time of
<i>Schwann</i> (1830) it is agreed that the cell is the most simple
morphological element which is capable of living. Among the lower
organisms this element constitutes the entire individual. There is no
doubt that the cell is already a thing of high organization. It is
formed of infinitely small elements of very different value and
chemical constitution, which form what is called <i>protoplasm</i> or the
cell-substance. But these infinitely small elements are so far
absolutely unknown. It is in them that must be sought the change from
inanimate matter, that is the chemical molecule, to living matter, a
change which was formerly believed to lie in the protoplasm itself,
before its complicated structure was known. We need not concern
ourselves here with this question which remains an open one.</p>

<p>Life being established, the cell remains its only known constant
element. The cell is composed of protoplasm which contains a rounded
nucleus formed of <i>nucleo-plasma</i>. The nucleus is the most important
part of the cell, and governs its life.</p>

<p><b>Cell-division.</b>&mdash;The lowest unicellular organisms, as each cell of a
multicellular organism, reproduce themselves by division <span class='pagenum'><a name="Page_7" id="Page_7">[7]</a></span>or
<i>fission</i>. Each cell originates from another cell in the following
manner: the cell divides in the center as well as its nucleus, and in
this way forms two cells which grow by absorbing by <i>endosmosis</i>
(filtration) the nutritive juices which surround them. Death or
destruction of the cell is therefore death of the entire organism when
this is unicellular. But it has been previously reproduced.</p>

<p>We find here already the special and fundamental act of conjugation,
that is the fusion of two cells into one, which serves to strengthen
reproduction. This act, common to all living things including man,
shows us that continuation of life is only possible when from time to
time different elements, that is elements which have been exposed to
different influences, combine together. If this conjugation is
prevented and life is allowed to continue indefinitely by means of
fission or by budding (<i>vide infra</i>), there results a progressive
weakening and degeneration which leads to the disappearance of the
whole group thus reproduced.</p>

<p>It is necessary to explain here the results of recent scientific work
on the intimate phenomena of cell-division, for they are closely
allied to those of fecundation.</p>

<p>The nucleus of an ordinary cell presents itself in the form of a
nearly spherical vesicle. Delicate methods of staining have shown that
the nucleus encloses several round nucleolar corpuscles, and also a
reticulum which is attached to its membrane and spreads through its
whole substance. The liquid part of the nucleus fills the meshes of
this reticular tissue, which stains easily and for this reason is
named <i>chromatin</i>. The phenomena of cell division in well-developed
cells with nuclei is termed <i>mitosis</i>. Certain lower forms of cells
exist in which the nucleus is not well differentiated. Mitosis begins
in the nucleus (Plate I). Figure 1 represents the cell before division
has commenced. In the protoplasm, by the side of the nucleus, is
formed a small corpuscle (<i>c</i>) which is called the <i>centrosome</i>. The
nucleus itself is marked <i>b</i>. When the cell commences to divide, the
meshes of the network of chromatin contract and the centrosome divides
into two parts (Fig. 2). Shortly afterward the particles of chromatin
concentrate in the form of convoluted rods called <span class='pagenum'><a name="Page_8" id="Page_8">[8]</a></span><i>chromosomes</i>
(Figs. 3 and 4). The number of these varies according to the species
of organism, but remains constant for each animal or vegetable
species. At the same time the two centrosomes separate from each other
on each side of the nucleus. The chromosomes then become shorter and
thicker while the nucleus is completely dissolved in the protoplasm of
the cell, and its membrane disappears (Fig. 4).</p>

<p>Directly afterwards the chromosomes arrange themselves regularly in
line, like soldiers at drill, following one of the larger diameters of
the cell, and forming a barrier between the two centrosomes (Fig. 5).
Each of the chromosomes then divides into two parallel halves of equal
thickness (Fig. 6).</p>

<p>Figures 3 and 4 show that, while these changes are being produced,
each of the two centrosomes is surrounded by stellate rays. Some of
these rays extending in the direction of the chromosomes, become
attached to one of their extremities and draw it toward the
corresponding centrosome (Fig. 7). Thus around each centrosome are
grouped as many chromosomes as the mother cell possessed itself (Fig.
8). Simultaneously, the cell enlarges and its protoplasm commences to
become indented at each end of the diameter previously formed by the
chromosomes. From this moment the nuclear liquid concentrates itself
around each of the groups of chromosomes, the rays disappear and the
cell divides into two halves, each containing a group of chromosomes
(Fig. 9); the indentation increases so as to form a partition across
the protoplasm. The chromosomes then form a new meshwork of nuclear
chromatin, and we have then two cells each with a nucleus and a
centrosome like the mother cell (Fig. 10).</p>

<p>This is what takes place in the reproduction of all cells of the
animal and vegetable kingdoms. In the simplest unicellular organisms
which are known fission constitutes the only means of reproduction. In
the complicated organisms of the higher plants and animals each cell
divides in the manner indicated above, both in the embryonic period
and later on during the development of each of the organs which forms
the organism. This fact shows more than any other the intimate
relationship which connects all living organisms. The most remarkable
thing, <span class='pagenum'><a name="Page_9" id="Page_9">[9]</a></span>perhaps, is the almost mathematical division of the
chromosomes into two halves, a division which results in the equal
distribution of their substance through the whole organism. We shall
return to this point later on.</p>

<p><b>Reproduction by Budding. Parthenogenesis.</b> In the animal and
vegetable kingdoms the higher organisms become more and more
complicated. They are no longer composed of a single cell, but of an
increasing number of these cells combined in a whole, of which each
part, adapted for a special purpose, is itself formed of cells,
differentiated as much by their organic form as by their chemical and
physical constitution. In this way, in plants, are formed the leaves,
flowers, buds, branches, trunk, bark, etc.; and in animals the skin,
intestine, glands, blood, muscles, nerves, brain, sense organs, etc.
In spite of the great complication of the divers living multicellular
organisms, one often finds among them the power of reproduction by
fission or by budding. In certain animals and plants, groups of cells
vegetate in buds which separate from the body later on and form a new
individual; this occurs among the polypi and plants with bulbs, etc.
One can even form a tree by means of a cutting. Ants and bees, which
have not been fecundated, are capable of laying eggs which develop by
<i>parthenogenesis</i> (virgin parturition) and become complete
individuals. But these degenerate and disappear if reproduction by
parthenogenesis or budding is continued during several generations.</p>

<p>Among the higher animals, the vertebrates and man, there is no
reproduction without conjugation; no parthenogenesis or budding. So
far as we have studied the question we see in the animal and vegetable
kingdoms sexual reproduction, or conjugation, as a <i>sine qua non</i> for
the indefinite continuation of life.</p>

<p><b>The Sexual Glands. The Embryo.</b> However complicated the organism, it
always possesses a special organ, the cells of which, all of the same
form, are reserved for the reproduction of the species and especially
for conjugation. The cells of these organs, called <i>sexual glands</i>,
have the power of reproducing themselves so that they reconstruct the
whole individual (the type of the species) from which they arose, in
an almost identical form, by conjugation (sometimes also, for a
certain time, by <span class='pagenum'><a name="Page_10" id="Page_10">[10]</a></span>parthenogenesis) under certain fixed conditions as
soon as they leave its body. We can thus say with <i>Weismann</i>, speaking
philosophically, that these germinal cells continue the life of their
parents, so that in reality death only destroys part of the
individual, namely, that which has been specially adapted for certain
exclusively individual ends. Each individual, therefore, continues to
live in his descendants.</p>

<p>The germinal cell divides into a number of cells called embryonic,
which become differentiated into layers or groups which later on form
the different organs of the body. The embryonic period is the name
given to the period between the exit of the germinal cell from the
maternal body and the final complete development which it acquires in
becoming the adult individual. During this period the organism
undergoes the most singular metamorphoses. In certain cases it forms a
free embryo which appears to be complete, having a special form and
mode of life, but which finally becomes transformed into an entirely
different sexual individual. Thus from the egg of a butterfly there
first emerges a caterpillar, which lives and grows for some time, then
changes to a chrysalis and finally to a butterfly. The caterpillar and
the chrysalis belong to the embryonic period. During this period every
animal reproduces in an abbreviated manner certain forms which
resemble more or less those through which its ancestors have passed.
The caterpillar, for example, resembles the worm which is the ancestor
of the insects. <i>Haeckel</i> calls this the <i>fundamental biogenetic law</i>.
We are not concerned here with embryology, and will content ourselves
with some of the main points.</p>

<p><b>Germinal Cells. Hermaphrodites.</b> We now come to <i>conjugation</i>. In
order to avoid complications we will leave aside plants and speak only
of animals. Among multicellular animals, sometimes in the same
individual, sometimes in different individuals, occur two kinds of
sexual glands, each containing one kind of cells&mdash;the male cells and
the female cells. When both kinds of sexual glands occur in the same
individual, the animal is said to be <i>hermaphrodite</i>. When they
develop in two different individuals the animals are of distinct
sexes. Snails, for example, are hermaphrodite. There also exist lower
multicellular <span class='pagenum'><a name="Page_11" id="Page_11">[11]</a></span>animals which reproduce by budding, but among which
conjugation takes place from time to time. We shall not consider these
animals any further, as they are too remote to interest us here.</p>

<p><b>Spermatozoa and Ova.</b>&mdash;In all the higher animals, including the
hermaphrodites, the male germinal cells, or <i>spermatozoa</i> are
characterized by their mobility. Their protoplasm is contractile and
their form varies according to the species. In man and vertebrate
animals they resemble infinitely small tadpoles, and their tails are
equally mobile. The female germinative cell, on the contrary, is
immobile and much larger than the male cell. Conjugation consists in
the movement of the male cell, by means of variable mechanism, toward
the female cell, or egg, into the protoplasm of which it enters. At
this moment it produces on the surface of the egg a coagulation, which
prevents the entrance of a second spermatozoid.</p>

<p>The egg and the spermatozoid both consist of protoplasm containing a
nucleus. But, while the spermatozoid has only a small nucleus and very
little protoplasm, the egg has a large nucleus and a large quantity of
protoplasm. In certain species the protoplasm of the egg grows in the
maternal organism in a regular manner to form the <i>vitellus</i> (yolk of
egg) which serves as nourishment for the embryo for a long period of
its existence. This occurs in birds and reptiles.</p>

<p><b>Conjugation.</b>&mdash;The phenomena of conjugation were made clear by <i>van
Beneden</i> and <i>Hertwig</i>. These phenomena, as we have seen, commence
among unicellular organisms. In these they do not constitute
reproduction, but the vital re&euml;nforcement of certain individuals.
Conjugation takes place in a different manner in different cases.</p>

<p>For example, a unicellular animal applies itself against one of its
fellows. The nucleus of each cell divides into two. Then the
protoplasm of the two cells fuses over the whole surface of contact,
and half the nucleus of the first cell penetrates the second cell,
while half the nucleus of the latter enters the first cell. After this
exchange the cells separate from each other and each exchanged half of
the nucleus fuses with the primitive half of the nucleus remaining in
the cell.</p>

<p><span class='pagenum'><a name="Page_12" id="Page_12">[12]</a></span>From this moment each cell continues to reproduce itself by fission,
as we have seen above. In another form, two cells meet and fuse
completely. Their nuclei become applied against each other and each
exchanges half its substance with the other as in the preceding case,
so that the final result is the same. In both cases the two conjugated
cells are identical, and one cannot call them male and female.</p>

<p><b>Penetration of the Spermatozoid into the Egg.</b>&mdash;In all the higher
animals in which the germinal cells are of two kinds, male and female,
conjugation takes place in rather a different manner. Here, the female
cell or egg only reproduces itself exceptionally by parthenogenesis.
It usually contains no chromosomes and often too little chromatin, so
that it perishes when conjugation does not occur.</p>

<p>The spermatozoid swims by means of its tail to meet the egg. As soon
as it touches it it penetrates it and the coagulation which we have
mentioned is produced. This coagulation forms the <i>vitelline
membrane</i>, which prevents the entry of other spermatozoids. If, from
pathological causes the entry of several spermatozoids takes place,
there results, according to <i>Fol</i>, a double or triple monster.</p>

<p>In Fig. 11 on Plate II, we see the egg with its vitelline membrane and
nucleus, the chromatin network of which is marked in blue: <i>b</i> shows
the protoplasm of the egg or <i>vitellus</i>; <i>a</i> the vitelline membrane;
<i>d</i> the spermatozoid which has just entered, and the nucleus of which,
composed chiefly of chromatin, is colored red, while its tail has
performed its task and is about to disappear. The letters <i>e</i>, <i>f</i>,
and <i>g</i>, show a spermatozoid which has arrived too late.</p>

<p>Before the head of the spermatozoid which has entered, appears a
centrosome (Fig. 12) which it brings to the egg with its small amount
of protoplasm, and around this centrosome rays form, as in the case of
cellular fission. At the same time a nuclear liquid arising from the
protoplasm of the egg becomes concentrated around the chromatin of the
spermatozoid, while the nucleus of the egg remains in place and does
not change. The nucleus of the spermatozoid, on the contrary, begins
to grow rapidly. It forms half the number of chromosomes
<span class='pagenum'><a name="Page_13" id="Page_13">[13]</a></span>corresponding to the cell of the species to which it belongs, and
grows at the expense of the vitellus of the egg. During this time the
centrosome divides into two halves, which progress slowly on each side
toward the periphery of the egg, as in the case of fission (see Plate
I), while the chromatin of the chromosomes of the spermatozoid is
dissolved in the network. The nucleus thus formed by the spermatozoid
enlarges more and more (Figs. 13 and 14) till it attains the size and
shape of that of the egg (Fig. 15). The male and female chromatin are
colored red and blue respectively.</p>

<p>Then only commences activity of the nucleus of the egg, at the same
time as fresh activity on the part of the nucleus of the spermatozoid.
Before this, however, the nucleus of the egg has thrown off a part of
its chromatin called a <i>polar</i> body, and it now possesses only half as
much chromatin as the other cells of the body of the individual. The
nucleus of the egg and that of the spermatozoid then begin at the same
time to concentrate their chromatin in the form of chromosomes (Fig.
16) which arrange themselves regularly in the middle line exactly as
shown in Plate I, and divide longitudinally into two halves which are
then attracted in opposite directions by the rays of each of the
centrosomes (Fig. 17). Figure 17, of Plate II, thus corresponds
exactly to Fig. 6, of Plate I.</p>

<p>In fact, the growth of the nucleus of the spermatozoid has given to
its substance the same power of development as to that of the nucleus
of the egg. Both enter into conjugation in equal parts, which
symbolizes the social equality and the rights of the two sexes!</p>

<p>The signification of these facts is as follows: as soon as, in the
course of development, the conjugated nuclei divide again into two
cells, as in Figs. 7 to 10, of Plate I, each of these two cells
contains almost the same quantity of paternal as maternal chromatin.
We do not say exactly as much, for the paternal and maternal
influences are not divided equally in the descendants. This phenomenon
may be explained by what <i>Semon</i> calls alternating ecphoria in mnemic
dichotomy. (<i>Vide infra.</i>) As cell division continues in the same way
during embryonic life, it follows that each cell, or at least each
nucleus of the future <span class='pagenum'><a name="Page_14" id="Page_14">[14]</a></span>organism, will contain on the average half its
substance and energy from the paternal and half from the maternal
side.</p>

<p><b>Heredity. The Mneme.</b>&mdash;The secret of heredity lies in the phenomena
which have been just described. Hereditary influence preserves all its
primary power and original qualities in the chromosomes, which enlarge
and divide, while the vitelline substance, absorbed by the chromosomes
and transformed by the vital chemical processes into the specific
substance of the chromosomes, loses its specific and plastic vital
energy, as completely as the food which we swallow loses its energy in
forming the structure of our living organs. We do not acquire any of
the characters of the ox by eating beefsteaks; and the spermatozoid,
after eating much vitelline protoplasm, preserves its own hereditary
energies, increased and fortified, but without change in their
qualities.</p>

<p>In this way the nuclear chromatin of our germinal cells becomes the
carrier of all the hereditary qualities of the species (hereditary
mneme), and more especially those of our direct ancestors. The
uniformity of the intracellular phenomena in cell division and
conjugation proves, however, that, without being capable of
reproducing the individual, the other non-germinal cells of the body
may also possess these hereditary energies, and that there exists,
hidden behind all these facts, an unknown law of life, the explanation
of which is reserved for the future.</p>

<p>However, a recent work based on an idea of the physiologist, <i>E.
Hering</i>, which looks upon instinct as a kind of memory of the species,
opens up a new horizon. I refer to the book of <i>Richard Semon</i>: "The
<i>mneme</i> considered as the conservative principle in the transmutations
of organic life." (<i>Die Mneme als erhaltendes Prinzip im Wechsel des
organischen Geschehens</i>, Leipzig, 1904.)</p>

<p><i>Conception of Irritation.</i><a name="FNanchor_1_1" id="FNanchor_1_1"></a><a href="#Footnote_1_1" class="fnanchor">[1]</a>&mdash;By the aid of the fundamental facts of
morphological science, biological and psychological, <span class='pagenum'><a name="Page_15" id="Page_15">[15]</a></span><i>Semon</i> proves
that <i>Hering's</i> idea is more than an analogy, and that there is a
fundamental identity in the mechanism of organic life. In order to
avoid the terminology of psychology which tends to be equivocal,
<i>Semon</i> employs some new terms to designate his new ideas, based on
the fundamental conception of <i>irritation</i> in its physiological sense.</p>

<p><i>Semon</i> defines <i>irritation</i> as an energetic action on the organism
which determines a series of complicated changes in the irritable
substance of the living organism. The condition of the organism thus
modified, which lasts as long as the irritation, is called by <i>Semon</i>
the <i>state of irritation</i>. Before the action of irritation, the
organism is in a condition which <i>Semon</i> calls the <i>primary state of
indifference</i>, and after its action, in the <i>secondary state of
indifference</i>.</p>

<p><i>Engram. Ecphoria.</i>&mdash;If, when an irritation has entirely ceased, the
irritable substance of the living organism becomes modified
permanently during its secondary state of indifference, <i>Semon</i> calls
the action <i>engraphic</i>. To the modification itself he gives the word
<i>engram</i>. The sum of the hereditary and individual engrams thus
produced in a living organism is designated by the term <i>mneme</i>.
<i>Semon</i> gives the name <i>ecphoria</i> to the revival of the engram by the
repetition of part only of the original irritation, or by the entire
but weakened reproduction of the whole state of irritation of the
organism, which was originally produced in a synchronous manner with
the primary irritation.</p>

<p>Thus, an engram may be ecphoriated (that is to say, reproduced or
revived) by the return of one part of the complex of primary
irritations which produced it. A young dog, for example, is attacked
by urchins who throw stones at it. It experiences two kinds of
irritation: (1) the urchins stooping down and throwing stones (optic
irritation); (2) the pain caused by the stones (tactile irritation).</p>

<p>In its brain are produced two associated series of corresponding
engrams. Previously, this dog did not react when it saw people stoop
down. From this moment it will run away and howl at the sight, without
any stone being thrown at it. Thus the tactile engram will be
ecphoriated by the repetition of the original associated irritation.
In the same way, the image of a tree in a known landscape will
ecphoriate the entire landscape.</p>

<p>Moreover, an engram may be revived by the enfeebled return of the
primary irritating agent which produced it, or by an analogous
enfeebled irritation. Thus, the sight of a photograph will <span class='pagenum'><a name="Page_16" id="Page_16">[16]</a></span>revive the
image of a known person. A certain kind of maize imported for a long
time into Norway and influenced in that country during many
generations by the sun of the long summer days, finally accelerated
its time of maturation. When imported again to the south of Europe it
first preserved its faculty of accelerated maturation in spite of the
shortness of the days (<i>Sch&uuml;beler</i>). <i>Semon</i> gives a series of
analogous examples which show how engrams repeated during several
generations accumulate and end by becoming ecphoriated when they have
acquired enough power.</p>

<p>Engrams may be associated simultaneously in space, such as those of
sight. But they may also be associated in succession, such as those of
hearing and of ontogeny. Simultaneous engrams are associated in every
direction with the same intensity. Successive engrams, on the
contrary, are associated more strongly forwards than backwards, and
have only two poles. In the succession <i>a b</i>, <i>a</i> acts more strongly
on <i>b</i> than <i>b</i> on <i>a</i>. In the successions of engrams it often happens
that two or more analogous engrams are associated in a manner more or
less equivalent to a preceding engram. <i>Semon</i> calls this phenomenon
dichotomy, trichotomy, etc. But in the successions, two engrams cannot
be ecphoriated simultaneously. Hence the phenomenon which <i>Semon</i>
names <i>alternating ecphoria</i>; that is sometimes one, sometimes the
other of the constituent engrams, for example, of a dichotomy, which
arrives at ecphoria. Similarly, the engram of the ecphoriated
dichotomy is most often that which has been previously most often
repeated.</p>

<p>In the laws of ontogeny and heredity alternating ecphoria plays an
important part. The branch less often repeated remains latent and the
other only is ecphoriated. But certain combinations which re&euml;nforce
the latent branch or paralyze the other may induce ecphoria of the
first to the second generation.</p>

<p><i>Semon</i> also shows that the phenomena of regeneration in the embryo,
as well as those of the adult, obey the law of the mneme.</p>

<p><i>Homophony.</i>&mdash;The terms engram and ecphoria correspond to the
well-known introspective phenomena in psychology of memory and the
association of ideas. Engrams are thus ecphoriated. At the time of
such phenomena every mnemic irritation of the engrams vibrates
simultaneously with the state of synchronous irritation produced by a
new irritation. This simultaneous irritation is named by <i>Semon</i>
<i>homophony</i>. When a partial discord is produced between the new
irritation and the mnemic irritation, the organism always tends to
re&euml;stablish homophony (harmony). <span class='pagenum'><a name="Page_17" id="Page_17">[17]</a></span>This is seen in psychological
introspection by activity of attention; in embryology by the
phenomenon of regeneration; and in phylogeny by that of adaptation.</p>

<p>Relying on these convincing facts, <i>Semon</i> shows that irritative
actions are only localized at first in their zone of entry (primary
zone); but that afterward they irradiate or vibrate, gradually
becoming weaker in the whole organism (not only in the nervous system,
for they also act on plants). By this means, engraphia, although
infinitely enfeebled, may finally reach the germinal cells. <i>Semon</i>
then shows how the most feeble engraphias may gradually arrive at
ecphoria, as the result of numerous repetitions (in phylogeny after
innumerable generations). This is how the mnemic principle allows us
to conceive the possibility of an infinitely slow heredity of
characters acquired by individuals, a heredity resulting from
prolonged repetition.</p>

<p>The facts invoked by <i>Weismann</i> against the heredity of acquired
characters lose nothing of their weight by this, for the influence of
crossing (conjugation) and selection transforms the material organic
forms in an infinitely more rapid and intense manner than individual
mnemic engraphias. The latter, on the other hand, furnish the
explanation of the mutations of <i>de Vries</i>, which appear to be only
sudden ecphoria of accumulated long engraphic actions.</p>

<p>The way in which <i>Semon</i> studies and discusses the laws of the mneme
in morphology, physiology and psychology, is truly magisterial, and
the perspective which opens out from these new ideas is extensive. The
mneme, with the aid of the energetic action of the external world,
acts on organisms by preserving them and combining them by engraphia,
while selection eliminates all that is ill-adapted, and homophony
re&euml;stablishes the equilibrium. The irritations of the external world,
therefore, furnish the material for the construction of organisms. I
confess to having been converted by <i>Semon</i> to this way of conceiving
the heredity of acquired characters. Instead of several nebulous
hypotheses, we have only one&mdash;the nature of mnemic engraphia. It is
for the future to discover its origin in physical and chemical laws.</p>

<p>I must refer my readers to <i>Semon's</i> book, for this volume of 343
pages, filled with facts and proofs, cannot be condensed into a few
paragraphs.</p>

<br />

<p><b>Each Cell bears in itself Ancestral Energy.</b> As we have already seen,
the germinal, cells are not the only ones which possess the <span class='pagenum'><a name="Page_18" id="Page_18">[18]</a></span>energies
of all the characters of the species. On the contrary it becomes more
and more certain, from further investigation, that each cell of the
body bears in itself, so to speak, all the energies of the species, as
is distinctly seen in plants. But in all the cells which are not
capable of germinating, these energies remain incapable of
development. It results that such energies, remaining virtual, have no
practical importance.</p>

<p>In an analogous sense we may say that all the cells of the body are
hermaphrodite, as all germinal cells, for each possesses in itself the
undifferentiated energies of each sex. Each spermatozoid contains all
the energies of the paternal and maternal ancestry of man, and each
egg those of the paternal and maternal ancestry of woman. The male and
the female are only the bearers of each kind of germinal cells
necessary for conjugation, and each of these bearers only differs from
the others by its sexual cells and by what is called correlative
sexual differences. But we must not forget that the germinal cells
themselves are only differentiated at a certain period in the
development of the embryo; they are thus hermaphrodite originally and
only become male and female later.</p>

<p>New experiments made on the eggs of sea urchins and other organisms
have shown that conjugation may be replaced by an external irritating
agent; for example, the action of certain chemical substances is
sufficient to make eggs develop by parthenogenesis which would have
died without this action. An entire being has been successfully
produced from an egg divided into two by means of a hair. And even
from the protoplasm of the egg without its nucleus, with the aid of a
spermatozoid. We must not, however, base premature hypotheses on these
facts.</p>

<p>When a female cell, or egg, develops without fecundation
(parthenogenesis) its nucleus enlarges and divides in the same manner
as conjugated nuclei (mitosis).</p>

<p>A point of general interest is what is called the <i>specific
polyembryony</i> of certain parasitic insects (hymenoptera of the genus
<i>Encyrtus</i>). According to <i>Marchal</i>, their eggs grow and divide into a
considerable number of secondary eggs, each of which gives rise to an
embryo and later on a perfect insect. By shaking the eggs of certain
marine animals they have been caused <span class='pagenum'><a name="Page_19" id="Page_19">[19]</a></span>to divide into several eggs
and thus to produce several embryos. All the individuals arising from
the division of the same egg of <i>Encyrtus</i> are of the same sex.</p>

<div class="img">
<p class="cen" style="margin-top: .2em;"> PLATE I<br />CELL DIVISION</p>
<a href="https://brian.carnell.com/wiki/_media/etext:a:auguste-forel-the-sexual-question-plate1.jpg">
<img border="0" src="https://brian.carnell.com/wiki/_media/etext:a:auguste-forel-the-sexual-question-plate1.jpg" width="45%" alt="Plate 1: Cell Division" /></a><br />
</div>

<div class="img">
<p class="cen" style="margin-top: .2em;"> PLATE II<br />FERTILIZATION OF THE OVUM BY THE SPERMATOZOID<br />
DIAGRAM OF OVUM AND SPERMATOZOID</p>
<a href="https://brian.carnell.com/wiki/_media/etext:a:auguste-forel-the-sexual-question-plate2.jpg">
<img border="0" src="https://brian.carnell.com/wiki/_media/etext:a:auguste-forel-the-sexual-question-plate2.jpg" width="45%" alt="Plate 2: Fertilization of the Ovum by the Spermatozoid" /></a><br />
</div>

<p><b>Embryology.</b>&mdash;It is not necessary to describe here in detail the
different changes which the two conjugated cells pass through to
become an adult man. This is the object of the science of embryology.
We shall return to this in Chapter III. A few words are necessary,
however, to explain the general principles.</p>

<p><b>Ovulation. The corpus luteum.</b>&mdash;The ovaries of woman (Fig. 18)
contain a considerable number of cells or ovules, although infinitely
less than the number of spermatozoids contained in the testicles. From
time to time some of these ovules enlarge and are surrounded by a
vesicle with liquid contents, which is called the Graafian follicle.
At the time of the monthly periods an egg (sometimes two) is
discharged from its Graafian follicle, from one or other ovary. This
phenomenon is called <i>ovulation</i>. The empty follicle becomes
cicatrized in the ovary and is called the <i>corpus luteum</i> (yellow
body).</p>

<p>The egg after its discharge arrives at the abdominal orifice of the
Fallopian tube, which communicates directly with the abdominal cavity.
Some authors state that the end of the tube becomes applied against
the ovary by the aid of muscular movement and, so to speak, sucks in
the discharged ovule, while others hold that the movements of the
vibratile cilia, with which the epithelium of the tubes is furnished,
suffice to draw the ovule into its cavity. Figure 18 explains this
phenomenon.</p>

<p>Having arrived in the tube, the ovule moves very slowly in the almost
capillary tube by means of the vibratile cilia and arrives in the
cavity of the womb. Fecundation probably takes place most often at the
entrance to the tube or in its canal; sometimes possibly in the womb.
On some occasions a squad of spermatozoids advances to meet the
descending egg, and numerous spermatozoids are often found in the
tubes, even as far as the abdominal cavity.</p>

<p><b>Fixation of the egg. Formation of the Decidua.</b>&mdash;After fecundation,
the egg becomes attached to the mucous membrane of the cavity of the
womb. This mucous membrane proliferates and becomes gradually detached
from the womb to form the<span class='pagenum'><a name="Page_20" id="Page_20">[20]</a></span> <i>membrana decidua</i> which envelops the egg
or ovule. An egg fecundated and fixed in this way may keep its
position and grow during the first weeks of pregnancy, by the aid of
villosities covering its envelope which penetrate the wall of the
womb.</p>

<div class="img">
<a href="https://brian.carnell.com/wiki/_media/etext:a:auguste-forel-the-sexual-question-imagep020.jpg">
<img border="0" src="https://brian.carnell.com/wiki/_media/etext:a:auguste-forel-the-sexual-question-imagep020.jpg" width="50%" alt="Figure 18" /></a><br />
<p class="hang" style="margin-top: .2em; margin-left: 10%; margin-right: 10%;"><span class="sc">Fig. 18.</span> Diagrammatic section in median plane
of the female genital organs. It shows the position of an ovule which
has just been discharged lying in the opening of the right tube, and
that of another ovary fecundated and surrounded by the decidual
membrane. In reality this could hardly coexist with the other ovule
freely discharged. In the right ovary are seen ovules in various
degrees of maturity in their Graafian follicles: also a corpus
luteum&mdash;an empty Graafian follicle after expulsion of the ovule. The
figure also shows the end of the penis in the vagina at the moment of
ejaculation of semen, and the position of a preventive to avoid
fecundation.</p>
</div>

<div class="img"><span class='pagenum'><a name="Page_21" id="Page_21">[21]</a></span>
<a href="https://brian.carnell.com/wiki/_media/etext:a:auguste-forel-the-sexual-question-imagep021.jpg">
<img border="0" src="https://brian.carnell.com/wiki/_media/etext:a:auguste-forel-the-sexual-question-imagep021.jpg" width="55%" alt="Figure 19" /></a><br />
<p class="cen" style="margin-top: .2em;"><span class="sc">Fig. 19.</span> The mouth of the tube applied to the
ovary at the moment of expulsion of the ovule.</p>
</div>

<p><b>The womb. The placenta.</b> The womb or uterus is the size of a small
egg flattened in one direction. It terminates below in the neck or
<i>cervix</i>, which is prolonged into the vagina as a projection, called
the vaginal portion of the uterus. The cavity of the womb is continued
into the neck and opens below in the vagina by an aperture which is
round in virgins and is called the external <i>os uteri</i>. The walls of
the womb consist of a thick layer of unstriped muscle. When childbirth
takes place it causes tearing which makes the external os uteri
irregular and fissured. During copulation the aperture of the penis or
male organ is placed nearly opposite the os uteri, which facilitates
the entrance of spermatozoa into the uterus. (For the illustration of
these points see Fig. 18.)</p>

<p>The vitellus and the membrane of the egg enlarge with the embryo and
absorb by endosmosis the nutritive matter necessary for the latter,
contained in the maternal blood. The womb itself enlarges at the same
time as the embryo.</p>

<div class="imgl" style="width: 45%;"><span class='pagenum'><a name="Page_22" id="Page_22">[22]</a></span>
<a href="https://brian.carnell.com/wiki/_media/etext:a:auguste-forel-the-sexual-question-imagep022a.jpg">
<img border="0" src="https://brian.carnell.com/wiki/_media/etext:a:auguste-forel-the-sexual-question-imagep022a.jpg" width="100%" alt="Figure 20" /></a><br />
<p class="cen" style="margin-top: .2em;"><span class="sc">Fig. 20.</span> Human egg of the second week:
magnified eight times. (After <i>K&ouml;lliker</i>.)</p>
<p class="noin" style="margin-left: 2%;"><i>Chor.</i> Chorion or envelope of the egg.<br />
  <i>Vill.</i> Villi of the chorion.<br />
  <i>Emb.</i>  Embryo (near the head are seen the branchial arches).<br />
  <i>Umb.</i>  Umbilical vesicle.<br />
  <i>Am.</i>   Amnion.</p>
</div>


<div class="imgr" style="width: 35%;">
<a href="https://brian.carnell.com/wiki/_media/etext:a:auguste-forel-the-sexual-question-imagep022b.jpg">
<img border="0" src="https://brian.carnell.com/wiki/_media/etext:a:auguste-forel-the-sexual-question-imagep022b.jpg" width="90%" alt="Figure 21" /></a><br />
<p class="cen" style="margin-top: .2em;"><span class="sc">Fig. 21.</span> Embryo of four weeks (After
<i>K&ouml;lliker</i>).</p>
<p class="noin" style="margin-left: 2%;">1. Auditory vesicle.<br />
  2. Ocular vesicle.<br />
  3. Olfactory fossa.<br />
  4. Bud forming upper maxilla.<br />
  5. Bud of lower maxilla.<br />
  6. Right ear.<br />
  7. Liver.<br />
  8. Upper limb.<br />
  9. Lower limb.<br />
  10. Caudal extremity.</p>
</div>

<p style="clear: both;">The fasciculus attached to the embryo is the allantois which becomes
the umbilical cord. The vertebr&aelig; are already easy to recognize in this
embryo. The embryo is formed from a portion of blastoderm, that is to
say, from the cellular layer applied to the membranes of the egg and
arising from the successive divisions of the two primary conjugated
cells and their daughter cells. The embryo has the form of a spatula
with the head at one end and the tail at the other. From its walls is
detached a surrounding vesicle (Fig. 20) called the <i>amnion</i>, while
another vesicle, the <i>umbilical vesicle</i>, grows from its ventral
surface and serves, in birds, for the vitelline circulation of the egg
which is detached from the mother's body.</p>

<p>In man, the umbilical vesicle is unimportant. In its place the
circulation of the blood takes place by the aid of another vesicle,
called the <i>allantois</i>, which arises from the intestine of the embryo,
and which becomes attached to the walls of the womb in the form of a
thick disk called the placenta.</p>

<p>The placenta is formed of dilated blood vessels which meet the
<span class='pagenum'><a name="Page_23" id="Page_23">[23]</a></span>maternal blood vessels, also dilated, in the uterine wall, allantois
later on becomes the umbilical cord.</p>

<p>In the placenta the embryonic and maternal vessels without actually
communicating, are placed in intimate contact, which allows nutritive
matter and oxygen to pass by endosmosis from the maternal vessels to
those of the embryo. Figure 21 shows a human embryo at the beginning
of the fifth week of pregnancy.</p>

<div class="img">
<a href="https://brian.carnell.com/wiki/_media/etext:a:auguste-forel-the-sexual-question-imagep023.jpg">
<img border="0" src="https://brian.carnell.com/wiki/_media/etext:a:auguste-forel-the-sexual-question-imagep023.jpg" width="70%" alt="Figure 22" /></a><br />
<p class="cen" style="margin-top: .2em;"><span class="sc">Fig. 22.</span> Sagittal section of a primipara in
the last month of pregnancy.</p>
</div>

<p><b>Duration of pregnancy. Birth.</b> Pregnancy lasts from conjugation,
which is synonymous with conception, till birth, that is about nine
months (ten lunar months of four weeks). The embryo is then ready to
separate from the maternal body (Fig. 22). By the act of birth it is
expelled violently, bringing with it the umbilical cord and the
placenta (Fig. 23). Immediately afterward the empty womb contracts
strongly and gradually recovers its former size. The sudden
interruption of its communications with the maternal circulation
deprives the embryo, which has suddenly become a child, of its
nutritive matter and oxygen.</p>

<div class="img"><span class='pagenum'><a name="Page_24" id="Page_24">[24]</a></span>
<a href="https://brian.carnell.com/wiki/_media/etext:a:auguste-forel-the-sexual-question-imagep024.jpg">
<img border="0" src="https://brian.carnell.com/wiki/_media/etext:a:auguste-forel-the-sexual-question-imagep024.jpg" width="65%" alt="Figure 23" /></a><br />
<p class="cen" style="margin-top: .2em; margin-left: 10%; margin-right: 10%;"><span class="sc">Fig. 23.</span> Sagittal section of frozen body of a
woman in labor: the head of the child is engaged in the neck of the womb; the orifice of the
neck of the womb (<i>os uteri</i>) is already fully dilated and the bag of waters commences
to project from the vulva: it is formed by the former membranes of the egg and the decidua.</p>
</div>

<p>In order to avoid suffocation it is obliged to breathe atmospheric air
immediately, for its blood becomes dark by saturation with carbonic
acid, which irritates the respiratory nerve centers. The first
independent act of the new-born child is, therefore, a nervous reflex
determined by asphyxia, and is performed with the first cry. Soon
afterward the infant begins to suck, so as not to die of hunger, while
the umbilical cord, having become useless, shrivels up, and the
placenta is destroyed (some animals <span class='pagenum'><a name="Page_25" id="Page_25">[25]</a></span>eat it). The new-born infant is
only distinguished from the embryo soon after birth by its breathing
and crying.</p>

<p>We may, therefore, say that infancy, especially early infancy, is only
a continuation of embryonic life. The transformations which the infant
undergoes from birth to adult age are known to all. They take place
more and more slowly, except at the relatively short period of
puberty.</p>

<p><b>Formation of the sexual glands.</b>&mdash;We must remember that at a very
early embryonic period certain groups of cells are reserved to form
later on the sexual glands. These cells are at first neither male nor
female, but are undifferentiated; later on they become differentiated
to form in certain individuals, called males, the testicles with their
spermatozoa, and in others, called females, the ovaries with their
eggs. On this differentiation depends the sex of the individual, and,
according as it takes place in one way or the other, all the rest of
the body develops with the correlative sexual characters of the
corresponding sex (at first the external genital organs peculiar to
each sex, then the beard in man, the breasts in woman, etc).</p>

<p><b>Castration. Correlative sexual characters.</b>&mdash;Castration is the term
applied to the extirpation of the sexual glands. When it takes place
in infancy it causes a considerable change in the whole subsequent
development of the body, especially in man, but also in woman. Man
becomes more slender, preserves a high and infantile voice, and his
sexual correlative characters develop incompletely or not at all.
<i>Eunuchs</i> are men castrated, usually in infancy. To ensure more safety
in their harems the Orientals not only remove the testicles but also
the penis. Bullocks and horses are bulls and stallions castrated at an
early age, and can be distinguished at first sight from normal males.
Females who have undergone castration become fat and sometimes take on
certain masculine characters. Male human eunuchs have a high-pitched
voice, a narrow chest; they remain beardless or nearly so, and have an
effeminate character, often intriguing. In both sexes there is a
tendency to neurosis and degeneration. It is a mistake to qualify the
peculiarities of the male eunuch in the terms of female peculiarities;
there is only a relative tendency. The eunuch is no more a woman than
a bullock is a cow.</p>

<p><span class='pagenum'><a name="Page_26" id="Page_26">[26]</a></span>The characters of castrated individuals are due only to ablation of
the sexual glands themselves&mdash;the testicles in man and the ovary in
woman; mutilation of other sexual organs, internal or external, such
as the penis, womb, etc., produces no result of this kind. It would
even appear to result from recent experiments that reimplantation of a
sexual gland in any part of the body is sufficient to arrest the
production of the special peculiarities of the eunuch.</p>

<p>All these facts, almost inexplicable hitherto, become comprehensible
by the aid of the engraphia of the mnemic energies. (Vide above;
<i>Semon</i>). The sexual glands, being of undifferentiated origin, contain
the energies of both sexes. The ecphoria of one of them provokes that
of its correlative characters and excludes that of the characters of
the other. If ecphoria of the sexual glands is arrested by castration
before it is finished, this paralyzes the predominance of that of its
corresponding correlative characters and re&euml;stablishes a kind of
intermediate or undifferentiated equilibrium between the ecphorias of
the correlative hereditary sexual characters of the two sexes.</p>

<p>On the other hand, if the sexual glands of an adult are removed, his
body is not sensibly modified. The sexual functions do not cease
completely, although they cannot lead to fecundation. Men castrated in
adult age may cohabit with their wives; but the liquid ejaculated is
not semen but only secretion from the accessory prostatic gland. Adult
women after castration preserve their sexual appetite, and sometimes
even their menstruation, for a certain time. They generally become fat
and often suffer from nervous troubles and change in character. The
ecphoria of the correlative sexual characters being complete in the
adult, suppression of the sexual glands can only act on their direct
functions.</p>

<p>In different species of animals, the correlative sexual characters of
which we have spoken vary enormously; sometimes the differences are
insignificant, at other times they are considerable; while we can
hardly distinguish a male swallow from a female, the cock and hen, the
peacock and peahen, the stag and hind are very different from each
other. In man, the correlative sexual characters are very distinct,
even externally. These <span class='pagenum'><a name="Page_27" id="Page_27">[27]</a></span>characters may extend to all parts of the
body, even to the brain and mental faculties.</p>

<p>In some of the lower animals, for example the ants, the sexes differ
remarkably from each other and appear to belong to different
zo&ouml;logical families. The eyes, the form of the head, the color, and
the whole body differ so much that, when a case of pathological
lateral hermaphrodism is produced (that is, when the sexual glands are
male on the one side and female on the other), we can exactly
determine the male or female character on each portion of the body. We
thus see hermaphrodite ants with one half of the body male and the
other half female&mdash;black on one side and red on the other, a large eye
on one side and a small eye on the other, thirteen joints in one
antenna and twelve in the other, and so on. In this case the mental
faculties are sometimes female, sometimes male, according as the
ecphoria of the brain is influenced by the hereditary mneme of the
male or female part of the hermaphrodite sexual organs, which results
in a male or female brain. I have seen hermaphrodite ants in which two
parts of the thorax formed a crossed hermaphrodism; in front, male on
the right and female on the left, behind female on the right and male
on the left. Further; among ants which live in societies, the
progressive transformation of the species, or phylogeny, has produced
a third sex derived from the female sex&mdash;the worker; sometimes there
is even a fourth&mdash;the warrior. In these two forms the wings are
absent, but the head and brain are much larger; the sexual organs
remain female, but are very small. While the large brain (pedunculated
bodies of the supra-esophageal ganglion) is almost rudimentary in the
male, it is well developed in the female and very large in the worker
and the warrior. Among these singular animals exist pathological
hermaphrodites, not only between males and females, but between males
and workers, and not only lateral but mixed and crossed in all
possible ways. I have seen a hermaphrodite, whose abdomen and sexual
organs were almost entirely male, accomplish all the complex
instinctive actions of a worker of his species (expeditions, attacks
on a hostile ant heap, abduction of chrysalids), thanks to its head
and brain which were of the worker type. The female <span class='pagenum'><a name="Page_28" id="Page_28">[28]</a></span>itself is
incapable of such complex actions. I cite these facts here as material
for study, for we are only too prone in this domain to generalize
prematurely and to draw too hasty conclusions. In reality, there is
still a wide field for study of the greatest interest.</p>

<p>There are animals which are normally and physiologically
hermaphrodite, for they possess in the normal state male and female
sexual glands and fecundate themselves, such as the solitary worms, or
in pairs such as the snails. In the latter case there is copulation,
during which each animal plays the parts of both male and female.</p>

<p>In man and other vertebrates, hermaphrodism is always abnormal. In man
it is extremely rare and nearly always very incomplete, being usually
limited to the external or correlative characters.</p>

<p><b>Heredity.</b>&mdash;It results from what we have said that every living being
reproduces, more or less identically, in its specific characters, the
whole life of its parents and less remote ancestors, and constitutes
the continuation of life from a minute part of their bodies.</p>

<p>Each individual life thus repeats an entire cycle of development
called <i>ontogeny</i>, which is peculiar to all individuals of the
species. Here we must mention three fundamental points:</p>

<p>(1). In its principal characters, each individual is the copy of its
parents or direct ancestors, with correlative sexual peculiarities
which we have mentioned, and with individual variations due to the
combinations of varieties by conjugation, and the alternating or
unequal ecphorias of hereditary characters; that is to say paternal or
maternal hereditary engrams.</p>

<p>(2). No individual is absolutely identical with another.</p>

<p>(3). On the average, each individual resembles more especially its
direct ancestry and its parents, and differs more markedly from its
parentage the more this is remote.</p>

<p>We shall see later on that the ancestral relationship of the different
groups, species and varieties of animals has been fairly well fixed,
and we may say that the third of the laws stated above is equally true
in a wider sense. In fact the species and varieties of animals which
are near related resemble each other, <span class='pagenum'><a name="Page_29" id="Page_29">[29]</a></span>while the <i>genera</i>, families
and classes are more dissimilar as their relationship is more remote.
We employ here the terms resemblance, homology and difference in their
profound and general sense. Certain purely external resemblances, due
to phenomena of convergence, must not be considered as homologies in
the sense of hereditary relationship. Thus, in the language of natural
history we do not say that a bat resembles a bird, nor that a whale
resembles a fish, for here the resemblances are due simply to a&euml;rial
or aquatic life which produces the effects of convergence, while the
internal structure shows them to be quite dissimilar organisms.
Although it swims in the sea the whale is a mammal; its fins at first
sight resemble those of a fish, but they are really the homologues of
the four limbs of other mammals and contain the corresponding bones.</p>

<p>In man, we see that brothers and sisters resemble each other in a
general way, but that each one is dissimilar in some respects from the
others. If we compare different families with many children we find
that brothers and sisters resemble each other the more their parents
are alike and come from a uniform ancestry which has undergone little
crossing, while the crossing of different races and human varieties
results in the production of individuals which differ from each other
considerably, even when they come from the same couple.</p>

<p>If we examine things more closely, we find that the characters of each
of the offspring of the same couple present neither simple repetition
nor an equal mixture of the peculiarities of the parents, but very
diverse combinations of the characters of several ancestors. For
instance, children may bear a striking resemblance to a paternal
grandfather, a maternal grand-aunt, or a maternal great-grandmother,
etc. This is called <i>atavism</i>. Some children resemble their father,
others their mother, and others a kind of mixture of father and
mother.</p>

<p>A closer examination reveals further very curious facts. An infant
which, in its early years, strongly resembles its father, may later on
resemble its mother, or inversely. Certain peculiarities of a certain
ancestor appear suddenly, often at an advanced age. It is needless to
say that peculiarities concerning the beard cannot appear till this
has grown, and this simple <span class='pagenum'><a name="Page_30" id="Page_30">[30]</a></span>fact is so characteristic that it has been
called <i>hereditary disposition</i>. Everything may be transmitted by
heredity, even to the finest shades of sentiment, intelligence and
will, even to the most insignificant details of the nails, the form of
the bones, etc. But the combinations of ancestral qualities vary so
infinitely that it is extremely difficult to recognize them.
Hereditary dispositions arise from the energy of two conjugated germs
during the whole of life and till death. Old people sometimes develop
peculiarities hitherto unknown in them, owing to the fact that one or
more of their ancestors also presented the same phenomena at an
advanced age.</p>

<p><i>Semon</i> has clearly proved that, although forming an infinite number
of combinations the engrams or hereditary energies never blend in the
proper sense of the term, and in the light of his exposition the above
facts are more clearly explained than they had been hitherto. The
experiments of <i>Mendel</i> have shown in plants a certain alteration in
the hereditary ecphorias of the products of dissimilar parents.</p>

<p>Certain parental characters, according as they are added or
subtracted, may disappear during one or two generations, to reappear
all the more strongly in the following generations. In short, there
are a number of phenomena, the laws of which may be more clearly
explained to us in the future.</p>

<p>To sum up, each individual inherits on the average as much from his
paternal as from his maternal side, although the minute nucleus of the
spermatozoid is the only agent concerned on the paternal side, while
the mother provides not only the egg which is much larger, but also
nutrition during the nine months of embryonic life. We can only
conclude that in the egg also it is only from the part of the nucleus
which conjugates with the male nucleus that arise all the inherited
maternal peculiarities; that all the rest is only utilized as food;
and that the nutritive blood of the mother in no way influences the
inherited energies of the offspring.</p>

<p>This shows the capital importance of conjugation and of the substance
of the conjugated nuclei, especially of their chromatin. The fact
that, in certain of the lower animals, the protoplasm of the egg
without nuclei may occasionally produce some <span class='pagenum'><a name="Page_31" id="Page_31">[31]</a></span>phenomena of cell
division, thanks to its inherited mnemic engrams, in no way alters the
fundamental principle which alone occurs in man, for this vicarious
action, which is moreover rudimentary, only happens when the
protoplasm of the egg is not consumed by the conjugated nuclei.</p>

<p>Parthenogenesis is also a very interesting phenomenon in the history
of our animal ancestors, but for the same reasons it has no direct
interest for humanity.</p>

<p>If we take into consideration all the observations of which we have
just spoken, which are as simple as they are irrefutably demonstrated,
it is hardly possible to interpret them in any other way than by the
following hypothesis:</p>

<p>In each sexual gland, male or female, the germinal cells which are
produced by division of the cells of the embryo, reserved primarily
for reproduction, differ considerably from each other in quality and
contain in their infinitely small atoms very diverse and irregularly
distributed energies, inherited from their different ancestors. Some
contain more paternal and others more maternal energy, and among the
former there are some contain, for example, more paternal grandfather
and others more maternal grandmother, and so on to infinity, till it
is impossible to discover the ancestral origin of the fully grown
individual we are examining. The same holds good for the energies of
the maternal cells.</p>

<p>At the time of conjugation, the qualities of the child which will
result from it depend therefore on conditions of the ancestral
qualities of the conjugated egg and spermatozo&ouml;n. Moreover, although
of the same size, the nuclei which become conjugated are evidently of
unequal strength; the energies of one or the other predominate later
on in the embryo, and still later in man. According to circumstances
the latter will resemble more or less his paternal or maternal
progenitors.</p>

<p>Moreover, the different organs of the body may receive their energies
from different parts of the conjugated nuclei in different degrees. A
person may have his father's nose and his mother's eyes, the paternal
grandmother's humor and the maternal grandfather's intelligence, and
all this with infinite degrees and variations, for it is only a matter
of more or less accentuated <span class='pagenum'><a name="Page_32" id="Page_32">[32]</a></span>averages. In my own face the two halves
are distinctly different, one resembling my maternal ancestry and the
other, in a lesser degree, my paternal ancestry, these points being
seen distinctly in photographs taken in profile.</p>

<p>Each germinal cell contains the hereditary mneme of its ancestors,
paternal and maternal, and the two cells united by conjugation (Fig.
17) that of the ancestors of each of them. We have spoken above of
ecphorias produced according to <i>Mendel's</i> law and reproducing
characters which have been latent during one or two generations.
Darwin was the first to study this interesting fact, which shows how
atavism often results from the crossing of varieties. There are
several varieties of fowls which do not brood; if two of these
varieties, <i>b</i> and <i>c</i>, are crossed excellent brooders are obtained.
<i>Semon</i> assumes that in each of the non-brooding varieties the
ancestral energy, <i>a</i>, of the primary species, is weaker than that of
varieties <i>b</i> and <i>c</i>; we have then <i>a</i> &gt; <i>b</i>, and <i>a</i> &lt; <i>c</i>. But if
<i>b</i> is coupled with <i>a</i> the product represents the value <i>b</i> + <i>c</i> +
<i>a</i> + <i>a</i>. Then <i>b</i> and <i>c</i> are in equilibrium; and <i>a</i> being doubled
becomes stronger than each of them and arrives at ecphoria in their
place, which restores the faculty of brooding to the product of
crossing.</p>

<p><i>De Vries</i> has shown, in the crossing of varieties with their primary
species, more or less analogous phenomena which he calls
"Vicino-variations." Conjugation leads to infinite combinations and
variations which the law of heredity traverses like a guiding line.</p>

<p>The celebrated zo&ouml;logist, <i>Weismann</i>, considers that the chromatin of
each germinal cell contains a considerable quantity of particles each
of which is capable of forming an entire organism similar to the
parents; these he calls "ides." According to <i>Weismann</i>, each ide is
subdivided into "determinants" from which each part of the body is
derived, being potentially predetermined in them. According to the
action of a yet unknown irritation male or female determinants develop
in each individual of the animal species with separate sexes. But if
the determinants are disordered, either by abnormal variations or by
pathological causes, hermaphrodites or monstrosities may be produced.
In animals which are normally hermaphrodite (snails, <span class='pagenum'><a name="Page_33" id="Page_33">[33]</a></span>etc.), there is
only one kind of sexual determinant, while in polymorphous animals
(ants, etc.), there are as many as the polymorphous forms. The
conception of "ides" and "determinants" is only a hypothesis to which
we must not attach much value. The mnemic laws established by <i>Semon</i>
give a much better explanation of the facts.</p>

<p>It has often been maintained that the qualities of higher forms of man
are exhausted in a few generations, while the mass of mediocrities
continually produce new genius. The fact that the descendants of
distinguished men are often mediocre and that remarkable men suddenly
arise from the common people, appears at first sight to support this
superficial assertion. It is forgotten, however, that in a people
whose average mass consists of thousands or millions of individuals,
while men of higher powers are only counted by units or dozens, all
this arithmetic is reduced to absurdity by the inequality of numbers,
as soon as the law of heredity is understood. To make a more exact
calculation, it would be necessary to compare the number of superior
men who have arisen from some hundreds of the most distinguished
families of a country with that of distinguished men who have arisen
from some millions of the rest of the people, and then calculate the
percentage. It is also necessary to take into account the means
employed in the education of the individuals. If education is
obligatory and gratuitous in a country, this factor will have less
importance.</p>

<p>Another error which is committed in such cases is to neglect the
influence of the maternal lineage. A common woman will lower the level
of the offspring of a distinguished husband, and inversely. In his
"History of Science and Scientists" <i>Alphonse de Candolle</i> has given
irrefutable proof that the posterity of high-class men furnishes a
great number proportionally of men high class in their turn, compared
with that of the average population. This shows the value of the usual
twaddle concerning this question. It is inconceivable that the laws of
heredity should make an exception of the mental qualities of man.
Moreover, the most deceptive point is the contrast of a man of genius
with his children, who do not rise to his standard because they
represent a combination of his ancestral energies with those of <span class='pagenum'><a name="Page_34" id="Page_34">[34]</a></span>their
mother. This contrast makes the children appear unfavorably, while the
public has a general tendency to exaggerate the value of a great man.</p>

<p>The theory of the mneme throws light on this subject, by introducing a
new factor in the question, that of ecphoria of the cerebral engrams
of the ancestors, accumulated in the hereditary mneme.</p>

<p><b>Heredity of Acquired Characters.</b>&mdash;While <i>Darwin</i> and <i>Haeckel</i>
affirmed the possibility of the heredity of characters acquired during
life by different tissues, for instance the brain, <i>Weismann</i> limits
the possibility to everything that can modify the nucleoplasm of the
germinal cells. We must first eliminate the question of the phenomena
of blastophthoria, which we shall consider next, and which <i>Weismann</i>
was, I think, the first to comprehend, without giving them the name.</p>

<p>On one hand we see the singular effects of castration, which we have
already considered; on the other hand, an extraordinary constancy in
the hereditary characters of the species. For more than three thousand
six hundred years, which corresponds to about eight hundred
generations, the Jews have been circumcised. Nevertheless, if a Jew
ceases to circumcise his offspring the prepuce of his children grows
as it did three thousand six hundred years ago, although, during the
eight hundred generations in question, its absence from birth has
prevented it reacting on the germinal cells of the individuals. If the
engraphia of the external world could sensibly modify in a few
generations the hereditary mneme of the species, it appears evident
that the Jewish infants of the present day would be born without
prepuce, or at least with an atrophied one.</p>

<p>It is on such facts, which are innumerable in natural history, that
<i>Weismann</i> relies to repudiate absolutely the heredity of characters
acquired by non-germinal organs and to attribute the development of
organisms to blends and combinations due to conjugation, or crossing,
as well as to natural selection, which he regards as all-powerful.
<i>Darwin</i> well recognized the difficulty in question, and being unable
to explain the facts, had recourse to the hypothesis of <i>pangenesis</i>,
that is of small particles detached from all parts of the body and
transported by the <span class='pagenum'><a name="Page_35" id="Page_35">[35]</a></span>blood to the germinal cells, to transmit to them,
for example, the qualities acquired by the brain during life. This
hypothesis was so improbable that <i>Darwin</i> himself was forced to
recognize it. Let us examine the facts.</p>

<p>On the one hand a newly born Chinese transported and brought up in
France will learn French, and will show no inclination to learn or
understand Chinese. This well-established fact seems in favor of
<i>Weismann</i> and against the heredity of acquired characters. But, on
the other hand, we cannot understand how the evolution of the brain
and its functions takes place, without admitting that in one way or
another the characters acquired by habits repeated during many
generations gradually accumulate in the form of hereditary
dispositions in the germinal protoplasm. It is certain that our brain
has progressed since the time when our ancestors were similar to the
gorilla, or even the cave man at the beginning of the quaternary age.
How can this cerebral progression be explained only by selection which
can only eliminate, and by crossings which by themselves can hardly
raise the average? It is here that the intervention of an unknown
power is necessary, something unexplained, the action of which has
been lately recorded in the phenomena of mutations of <i>de Vries</i>.</p>

<p><i>De Vries</i> proves that certain variations appear suddenly and without
any known cause, and have a much greater tendency to be preserved than
the variations obtained by crossing and selection. In my opinion the
phenomena of the mneme revealed by <i>Hering</i> and <i>Semon</i> explain the
apparent contradictions which have hitherto impaired the theories of
heredity. Mnemic engraphy explains, by its infinitesimal and repeated
action through numerous generations, how the external world may little
by little transmit to the germinal cells the characters which it
impresses on organisms. The eight hundred generations during which the
prepuce of the Jews has been cut off have not yet sufficed for the
ecphoria of the corresponding negative mnemic engraphia; while
conjugation and selection modify rapidly and strongly in a few
generations; a fact which is more striking and allows of direct
experiment. Moreover, a positive engraphia must necessarily act more
powerfully, and it seems to me that <span class='pagenum'><a name="Page_36" id="Page_36">[36]</a></span>mutations must be the ecphoria of
accumulated former latent engraphias.</p>

<p><i>Merrifield</i> and <i>Standfuss</i>, by exposing caterpillars and chrysalids
for varying periods to considerable degrees of cold and heat, have
determined permanent changes in the specific characters of the
butterflies which have emerged from them.</p>

<p><i>Standfuss</i> and <i>Fischer</i> have also shown that, after several
generations, by continuing the action of cold on the caterpillars, the
variations thus produced can be preserved even after the cold has
ceased to act. No doubt the cold acts on the germinal cells as on the
rest of the body, but the heredity of an acquired character is thus
demonstrated.</p>

<p>The experiments of <i>Miss de Chauvin</i> on salamanders (<i>Axolotl</i>) are
still more conclusive, for we are dealing here with characters
acquired through aquatic or a&euml;rial media, which can hardly act on the
sexual glands. We cannot continue this subject any further and we
return to the work of <i>Semon</i>. It is needless to say that the nature
of mnemic engraphia remains itself an unknown quantity. As long as we
are unable to transform inert matter into a living organism we shall
remain in ignorance. But, when it is accepted with the laws of the
phenomena which it produces, this unknown quantity, as <i>Semon</i> has
shown, alone suffices to explain all the rest, and is already a great
step toward the comprehension of the laws which govern life.</p>

<p><b>Blastophthoria.</b>&mdash;By blastophthoria, or deterioration of the germ, I
mean what might also be called false heredity, that is to say, the
results of all direct pathogenic or disturbing action, especially that
of certain intoxications, on the germinal cells, whose hereditary
determinants are thus changed. Blastophthoria thus acts on germs not
yet conjugated, through the medium of their bearers, and creates at
their origin <i>hereditary stigmata</i> of all kinds, while true heredity
only combines and reproduces the ancestral energies.</p>

<p>Blastophthoria deranges the mneme or hereditary engrams, and
consequently a more or less considerable part of their ecphorias
during the life of the individuals which arise from them. It is not a
question here of the reproduction of the hereditary ancestral energies
in the descendants (in different combinations) <span class='pagenum'><a name="Page_37" id="Page_37">[37]</a></span>as is the case in the
heredity which we have just studied, but, on the contrary, a question
of their perturbation. However, the store of cells reserved as
germinal cells in the embryo, the germ of which has been damaged by
blastophthoric action, being usually also affected by the disturbing
cause, it follows that the pathological change introduced by
blastophthoria in the hereditary mneme is transmitted to the
descendants by ordinary heredity. In this way blastophthoria deposits
the first germ of most pathological degenerations by causing immediate
deviation of all the determinants of the germ in the same direction.</p>

<p>The most typical and the commonest example of blastophthoria is that
of alcoholic intoxication. The spermatozoa of alcoholics suffer like
the other tissues from the toxic action of alcohol on the protoplasm.
The result of this intoxication of the germs may be that the children
resulting from their conjugation become idiots, epileptics, dwarfs or
feeble minded. Thus it is not alcoholism or the craving for drink
which is inherited. No doubt the peculiarity of badly supporting
alcohol is inherited by ordinary heredity as a hereditary disposition,
but it is not this which produces the alcoholic degenerations of the
race. These are the result of the single blastophthoria. When, on the
other hand, a man is found to be imbecile or epileptic as the result
of the insobriety of his father, he preserves the tendency to transmit
his mental weakness or his epilepsy to his descendants, even when he
abstains completely from alcoholic drinks. In fact, the chromosomes of
the spermatozoid, from which about a half of his organism has issued,
have preserved the pathological derangement produced by the parental
alcoholism in their hereditary mneme, and have transmitted it to the
store of germinal cells of the feeble minded or the epileptic, who in
his turn transmits it to his descendants. From <i>Weismann's</i> point of
view his hereditary determinants remain pathologically deviated. All
intoxications which alter the protoplasm of the germinal cells may
produce blastophthoric degenerations, which continue to menace several
successive generations in the form of hereditary taints.</p>

<p>Other deviations in the development of the germs may act in an
analogous manner to blastophthoria. We have mentioned <span class='pagenum'><a name="Page_38" id="Page_38">[38]</a></span>above the
experiments of <i>Merrifield</i> and <i>Standfuss</i> on the caterpillars of
certain butterflies. Without being really of a pathological nature,
these actions of a physical agent on the hereditary energies resemble
blastophthoria.</p>

<p>Mechanical action on the embryo may also give rise to pathological
products or even mutilation. Thus, <i>Weismann</i> demonstrated the
production of degenerate individuals in ants when certain coleoptera
were introduced in their nest, the ants being fond of the secretion of
the large glandular hairs of the coleoptera. The exact cause of the
degeneration has not yet been found, but the fact is certain. In man,
certain constitutional affections and congenital anomalies are the
result of certain diseases in the procreators, which have affected the
germinal cells or the embryo (for instance syphilis). As soon as the
blastophthoric actions cease in the procreators, those of their
descendants who live under a normal regimen have evidently a tendency
to eliminate the blastophthoric organs at the end of several
generations and to regenerate themselves little by little. Thanks to
the power of the ancestral mneme which tends to re&euml;stablish homophony.
However, the data on this subject are insufficient. In this case
homophony is represented by the normal equilibrium of the different
typical or normal characters of the species.</p>

<br />
<hr style="width: 15%;" />
<br />

<h4>FOOTNOTES:</h4>

<div class="footnote"><p class="noin"><a name="Footnote_1_1" id="Footnote_1_1"></a><a href="#FNanchor_1_1"><span class="label">[1]</span></a> I insert here some passages intended for more advanced
readers, but this does not imply that they are of less importance. On
the contrary I strongly advise all my readers to try and understand
the theories of <i>Hering</i> and <i>Semon</i>, which appear to me to throw a
new light on the question of transformation and heredity.</p></div>

<br />
<br />
<br />
<br />
<a name="CHAPTER_II" id="CHAPTER_II"></a><hr />
<span class='pagenum'><a name="Page_39" id="Page_39">[39]</a></span><br />

<h3>CHAPTER II<span class="totoc"><a href="#toc">ToC</a></span></h3>

<h4>EVOLUTION OR DESCENT OF LIVING ORGANISMS</h4>
<br />

<p>The theory of evolution is intimately associated with the name of
<i>Darwin</i>, for it was he who established it in the scientific world. In
reality, the idea of the transformation of organisms was put forward
by <i>Lamarck</i> more than a century ago, but he did not sufficiently
support it. The theory of evolution states that the different animal
and vegetable species are not each of them specially created as such
from the first, but that they are connected with each other by a real
and profound relationship, and derived progressively one from another;
generally from more simple forms, by engraphia and selection. Man
himself is no exception to this rule, for he is closely related to the
higher apes.</p>

<p>It is no longer possible to-day to deny the fundamental fact which we
have just stated. Since <i>Darwin</i>, and as the result of the powerful
impulse which this man of genius gave to natural science, innumerable
observations and experiments have confirmed the truth of the
progressive evolution of living beings. Comparative anatomy,
comparative geography of plants and animals, comparative embryology,
and the study of the morphology and biology of a number of recently
discovered plants and animals, have built up more and more the
genealogical tree, or <i>phylogeny</i>, of living beings, that is to say
their ancestral lineage. The number of varieties and races or
sub-species increases indefinitely, the more closely they are
examined.</p>

<p>Researches on the fossil remains of species of animals and plants
which have been extinct for thousands and millions of years
(<i>pal&aelig;ontology</i>) have also contributed to determine the trunk of the
great tree of former life. The numerous gaps which still exist between
these fragmentary documents of <span class='pagenum'><a name="Page_40" id="Page_40">[40]</a></span>former ages are nevertheless too
considerable for continuous connections to be established in the past
by the aid of fossils.</p>

<p>We not only know that the different forms of living beings are
connected to each other by a real relationship, but we can fathom more
and more deeply the degrees of this relationship, and can often prove
from which group of animals a given group is descended. In many cases
we can determine at which period the fauna and flora of two continents
have been separated from each other, and in what manner they have been
transformed, each in its own way, while still preserving the general
characters which were common before their separation. The specialist
can soon discover what species belong to the old geographically
differentiated fauna and flora of the country, and what have been
ulteriorily imported.</p>

<p>I record these facts for the benefit of those persons who have not yet
understood that it is absolutely useless at the present day to dispute
the evolution of living beings. Deceived by the divergent opinions of
scientists concerning hypotheses which endeavor to explain the details
of evolution, these persons confound the details with the fundamental
facts of evolution.</p>

<p><b>Ontogeny. Phylogeny.</b>&mdash;In the light of the facts of evolution,
heredity takes quite a new aspect when removed from the old biblical
idea of the independent creation of species. <i>Haeckel</i> launched into
the scientific world, under the name of "fundamental biogenetic law,"
a theory which, without having the right to the title of an immutable
dogma, explains the facts in a general way, and gives us a guiding
line along the phylogenetic history of living beings. "<i>Ontogeny</i>,"
that is the history of the embryological development of each
individual, always consists in a summary and fragmentary repetition of
<i>phylogeny</i>, or the history of the ancestors of the species to which
the individual belongs. This signifies that, as embryos, we repeat in
an abridged form the series of types or morphological stages through
which has passed the series of our animal ancestors, from the
primitive cell to man. In reality this is only true in a relative way,
for a considerable part of the ancestral engraphias of the embryo has
disappeared without leaving any trace; also many embryos, especially
those which have special conditions of <span class='pagenum'><a name="Page_41" id="Page_41">[41]</a></span>existence outside the body of
their mother, have acquired special complex organs and corresponding
functions. Thus, the caterpillars of butterflies with their specific
and generic peculiarities, hairs, horns, etc., furnish many examples
of secondary acquired characters which have nothing in common with the
worm, which is the ancestral type of the butterfly represented by the
embryonic period when it is a caterpillar. However, many undoubted
vestiges of the ancestral history are found in the embryos at
different periods of their development. It is certain that insects
descended from worms, and there is no doubt that the larv&aelig; of insects,
which are almost worms, represent the ontogenetic repetition of the
phylogeny of insects.</p>

<p>It is also certain that whales, although they have whalebone instead
of teeth, have descended from cetacea provided with teeth, which in
their turn descended from terrestrial mammals. But we find in the
embryo whale a complete denture which is of no use to it, and which
disappears in the course of the embryonic period. This denture is
nothing else than a phylogenetic incident in the ontogeny of the
whale.</p>

<p>In the fins of cetacea, as in the four limbs of other mammals, we find
the same bones, which are derived from the bones of the wings and legs
of their bird ancestors. In birds, the same bones are the phylogenetic
derivatives of the limbs of reptiles.</p>

<p>All these facts demonstrate with certainty the descent of animal
forms, a descent which we can follow in all its details. In certain
ants whose bodies show their close relationship with a slave-keeping
group, but which have become the parasitic hosts of other ants, we
find not only the arched mandibles, shaped for rape, but the undoubted
rudiments of the slave instinct, although this instinct has, perhaps,
not been exercised by them for thousands of years.</p>

<p>These examples suffice to show that the form and functions of a living
organism, as well as its mental faculties, are derived not only from
the most recent direct ancestors of this organism, but that they
partly mount much higher in the genealogical tree.</p>

<p>Our coccyx is a vestige of the tail of animals. It is from them also
that we have inherited anger and jealousy, sexual appetites, <span class='pagenum'><a name="Page_42" id="Page_42">[42]</a></span>fear,
cunning, etc. As long as they remain in use, the oldest inherited
characters normally remain the most tenacious and are preserved the
longest. When they cease to be utilized, or become useless, they still
remain for a long time as rudiments before finally disappearing; for
instance the vermiform appendix of the intestine and the pineal gland
of the brain. These rudiments often persist for still a longer time in
the embryo, as we have seen in the case of the ancestral teeth of the
embryo whales. We also meet with the stumps of wings in the chrysalis
of certain ants (<i>Anergates</i>), the males of which have lost their
wings.</p>

<p><b>Natural Selection.</b>&mdash;The artificial selection practiced by gardeners
and cattle breeders led <i>Darwin</i> to his hypothesis of natural
selection by the struggle for existence. Confirmed in his idea by the
observation of tropical nature, <i>Darwin</i> thought he could explain the
origin of living beings by natural selection. It is this hypothesis
which is properly called <i>Darwinism</i>. But the name Darwinism has also
been given to evolution as a whole, which has been the cause of
endless confusion. All the mystic and narrow-minded, full of biblical
prejudice, naturally profit by this confusion to attack the facts of
evolution and science itself.</p>

<p><b>The Struggle for Existence.</b>&mdash;The struggle for existence and natural
selection are absolutely positive facts, which can be constantly
verified by the observation of living nature as it is presented to us.
All living beings eat one another or at any rate struggle against each
other, plants as well as animals; and, apart from air and water,
animals are almost entirely nourished by plants and other animals. It
is obvious that in this perpetual struggle the less adapted and the
less armed&mdash;and by arms we include the powers of reproduction,
resistance to diseases and to cold, etc.&mdash;disappear, while the better
adapted and the better armed persist. I confess I cannot understand
the detractors of <i>Darwin</i> who are blind in face of these facts and
hypnotized by certain conventional suggestions.</p>

<p>On the other hand, what always has been and still remains hypothetical
is the explanation of the descent of all plants and animals by natural
selection alone. We have already spoken <span class='pagenum'><a name="Page_43" id="Page_43">[43]</a></span>of the <i>mutations</i> of <i>de
Vries</i>, and the theory of the <i>mneme</i> elaborated by <i>Semon</i>, and need
not repeat them here. Thanks to the idea of <i>Hering</i>, worked out by
<i>Semon</i>, the facts are now explained in a satisfactory manner.
Engraphia, produced in the organisms by the irritating agents of the
external world, prepares and builds up little by little their
increasing complications, while selection, by continually eliminating
the unfit, directs the elaborating work of the mneme and adapts it to
the surrounding local circumstances.</p>

<p><i>De Vries</i> has objected that the variations produced by artificial and
natural selections are mutable, while sudden mutations have a much
more stable character. But we have just seen that these mutations
themselves are evidently only the delayed ecphoria of a long ancestral
engraphia accumulated.</p>

<p>On the other hand, the variations obtained by selection are themselves
only due to more rapid ecphorias, derived from repeated conjugations
in a certain direction. <i>Plate</i> and others have shown that they may
become more and more fixed, if they are well adapted, and thus become
more tenacious. There is, therefore, no contradiction between the
fundamental facts, and all is simply and naturally explained by the
combination of hereditary mnemic engraphia with selection.</p>

<p>Recent study on the transformations of living beings have shown that
they do not take place in a regularly progressive manner, as <i>Darwin</i>
at first believed, but that periods of relatively rapid transformation
alternate with periods of relative arrest, both in a general way and
for each particular species. We see certain species remaining almost
stationary for an immense time and tending rather to disappear, while
others vary enormously, showing actual transformation. The
transplantation of one species to a new environment, for instance to a
new continent, provokes, as has been proved, a relatively rapid
transformation. It is evident that mnemic engraphia transforms
organisms the more rapidly as it changes in nature itself, which is
the case in the migrations we have just mentioned, and which also
changes the factors of selection.</p>

<p>Other facts show clearly that the fauna and flora of the present world
find themselves in a period of recoil with regard to their
<span class='pagenum'><a name="Page_44" id="Page_44">[44]</a></span>modification. In the tertiary period the fauna and flora of the world
were richer than to-day; many more older species have disappeared than
new ones have arisen. This fundamental fact seems due to the extremely
slow cooling of the earth, and appears to be indicated by the powerful
growth in tropical climates, the fauna and flora of which resemble
those of the tertiary period, and, on the other hand by the relative
poverty and slowness of growth in cold countries.</p>

<p><b>Conclusions.</b>&mdash;What are the principal conclusions to which we are led
by this short study of the ancestral history or phylogeny of man?</p>

<p>(1). The transformation or evolution of living beings is a
demonstrated fact.</p>

<p>(2). The factors in evolution appear at first sight to be very
diverse: selection, mutation, climatological, physical and chemical
factors, etc.</p>

<p>We have seen that they may all be connected with the fundamental
principle of mnemic engraphia, aided by natural selection. No doubt
the nature of the mnemic engraphia of external agents in the living
substance is still unknown. When we are able to connect the laws of
life with the laws of inert nature, we shall only have before us a
single great metaphysical mystery, that of the tendency of mundane
energy to the differentiation of details and the production of
complicated forms. What is important here is to know that engraphia
and selection are capable of considerably modifying species in a
positive or negative manner, for good or evil, improving them by good
influence and good conjugations, or deteriorating them by bad
selection or by blastophthoria, which causes them to degenerate. The
combination of a bad selection with blastophthoric influences
constitutes the great danger for humanity, and it is here that a
rational sexual life should intervene.</p>

<p>(3). The mental faculties of animal species, as well as their physical
characters, depend on their ancestral hereditary mneme. They simply
represent the internal or introspective side of central activity, and
the brain obeys the natural laws of the mneme in the same way as the
other organs.</p>

<p>(4). It follows from all this that phylogeny and selection, the <span class='pagenum'><a name="Page_45" id="Page_45">[45]</a></span>same
as heredity properly understood, have the right to a fundamental place
in the sexual question, for the germs which, after each conception,
reproduce an individual are, on the one hand, bearers of the inherited
energy of our ancestors, and on the other hand, that of future
generations. According to the care or neglect of civilized humanity
they may be transformed for good or evil, progress or recede.
Unfortunately, owing to religious and other prejudices, the question
of evolution is not discussed in schools. Hence, the majority of men
only hear of these things by hearsay in a rough and inexact manner; so
that a series of phenomena familiar to naturalists and medical men,
are still dead letters for the rest of the public. This obliges me to
speak further on some points of detail.</p>

<p>The so-called historical times, that is the times of the Chinese,
Egyptians and Assyrians, which appear to us extremely remote, are from
the point of view of evolution very near to us. These ancient peoples,
at any rate those who were our direct ancestors, or who were closely
related to them, are thus, in the language of evolution, which takes
no count of time or of the number of generations, our very near
relations. The generations which separate them from us and the few
hundred generations between them and those of their direct ancestors,
who were at the same time ours, represent a limited period from the
point of view of the ethnological history of mankind.</p>

<p>On the other hand, if we examine the savage peoples of America, Asia,
Africa and Australia, which have been specially studied since the
discovery of America and some of which are actually living, and
compare them with ourselves and with our ancestors of four thousand
years ago, we find that they differ infinitely more from us than we
differ from our ancestors, as their ethnographical and historical
remains are sufficient to prove.</p>

<p>Among the savage peoples we find races such as the pigmies of
<i>Stanley</i> (Akkaas), the Weddas of Ceylon, even Australians and
negroes, whose whole bodily structure differs profoundly from our
European race and its varieties. The profoundness and constancy of
these differences clearly show that the relationship of such races to
ours must be very remote. We are <span class='pagenum'><a name="Page_46" id="Page_46">[46]</a></span>concerned here with veritable races
or sub-species, or at least with very constant and accentuated
varieties. It is true that it is difficult to unravel the almost
inextricable confusion of human races; but we may be certain that the
savage races and varieties remote from ours, and even certain
less-remote races such as the Mongols and Malays, are, phylogenetically
speaking, infinitely less related to us than the ancient Assyrians.
This indicates that the ancestors which were common to us and these
races must probably be looked for several thousands of generations
back, even when their descendants are still living on other continents
at the present day.</p>

<p>It is easy to explain that human races so different could develop
separately in continents and under climates with a very different mode
of life and conditions of development, if we reflect that at these
remote periods men only had very limited modes of transport and lived
in a fashion very little different from that of the anthropoid apes,
so that the ethnological forms were preserved separated from each
other by small distances. This fact can still be observed among the
small hostile Indian or Malay tribes, who live in tropical regions and
often occupy only a few square leagues. The higher civilizations of
former times could not develop beyond a comparatively limited circle,
as their means of transport did not allow them to venture too far. The
conquest of the whole earth by modern civilization by means of the
mariner's compass, firearms, steam and electricity is thus an
absolutely contemporaneous event, unique in the history of the world,
the origin of which hardly goes back more than four hundred years.
This event has completely upset the natural internal evolution of
human races, by the fact that all the lower races attacked by
civilized races armed with guns and alcohol, are destined to rapid and
complete destruction.</p>

<p>Geology has discovered in the caves of the quaternary period, human
remains which are much lower in the scale of evolution and much nearer
the anthropoid apes than the lowest races still living. Their brain,
as shown by the cranial cavity, was still smaller. Lastly, <i>Dubois</i>
has discovered in Java the cranium of <i>Pithecanthropus erectus</i> which
is intermediate between that of the orang-utan and man. If more such
remains are <span class='pagenum'><a name="Page_47" id="Page_47">[47]</a></span>discovered the chain of transition between the apes and
man will be almost complete.</p>

<p><b>Hybridity. Consanguinity.</b>&mdash;Before concluding this chapter we must
study the question of <i>hybrids</i>. It is important to know to what point
fecundity and descent are influenced by the degree of relationship
between the two procreators. Conjugation probably arises from the
general necessity of organisms to re&euml;nforce their race by variety.
Consanguinity perpetuated is harmful to the species, in the same way
as parthenogenesis, or indefinite reproduction by fission or budding.
It produces enfeeblement and degeneration of the race, and leads to
extinction by causing sterility.</p>

<p>By <i>consanguinity</i> is meant continued sexual union between near
relatives. It is easy to understand that the conjugation of two germs
derived from brothers and sisters or from a father and his daughter
approaches parthenogenesis from the point of view of the mixing of
hereditary energies. We shall see later on that nearly all peoples
have a certain repugnance to consanguineous marriages. Among animals,
natural selection eliminates too consanguineous products.</p>

<p>On the other hand, sexual union between different species, however
little removed, gives no products. Near species may produce hybrids
between themselves, but these hybrids are as a rule sterile or nearly
so, and are incapable of perpetuating their type, which reverts
rapidly to one of the primitive species.</p>

<p>It has been recently demonstrated that the incapacity of two species
of animals to produce hybrids is intimately connected with the
reciprocal toxicity of their blood. When the blood of one species is
injected into the veins of another the production of hybrids is
possible between them, at least as far as has been observed. It is
curious to note that the blood of the anthropoid apes is not toxic for
man, although these animals are very different from us, and hybrids
have not yet been produced. This fact helps us to understand how it is
that the differences which exist between the different human races do
not prevent the production of hybrids between any two of them. In
spite of this we may state, without risk of error, that the most
dissimilar human races give a bad quality of hybrids, which have
little <span class='pagenum'><a name="Page_48" id="Page_48">[48]</a></span>chance of forming a viable mongrel race. We have not
sufficient information on this point concerning the lowest human
races, such as the pigmies and Weddas. On the other hand, mulattoes
(hybrids between negroes and whites) constitute a race of very bad
quality and hardly viable, while the hybrids between Indians and
whites are much more resistant and of relatively better quality.</p>

<p>In this question, the middle course appears without any doubt the true
one. Unions between near races and varieties, or at least between
individuals of the same race or variety whose relationship is old, are
certainly the best. We readily grant that the homogeneity of a race
has the advantage of fixing its peculiarities in a more durable and
characteristic fashion; but many inconveniences counterbalance this
advantage. If we one day, by wise selection and by eliminating all
sources of blastophthoria obtain a superior quality of human germs, it
is possible that in the remote future, consanguinity, provided it is
not exaggerated may lose its dangers.</p>

<br />
<br />
<br />
<br />
<a name="CHAPTER_III" id="CHAPTER_III"></a><hr />
<span class='pagenum'><a name="Page_49" id="Page_49">[49]</a></span><br />

<h3>CHAPTER III<span class="totoc"><a href="#toc">ToC</a></span></h3>

<h4>NATURAL CONDITIONS AND MECHANISM OF HUMAN COITUS&mdash;PREGNANCY&mdash;CORRELATIVE SEXUAL CHARACTERS</h4>
<br />

<p>It is impossible to comprehend the deep meaning and lofty aim of an
act like that of sexual union without knowing the details of
conjugation and the origin of man as we have explained them in the
preceding chapters.</p>

<p>Conjugation requires the bringing together of two cells, and
consequently the movement of at least one of them. This cellular
movement suffices for the lower forms of union and is usually limited
to the male cell. Owing to its movement it plays the active role,
while the passive role is reserved for the female cell. Hence we see
in the higher plants the male cells, or pollen, transported to the
pistil by the wind or by insects, and thence reach the egg by
mechanical endosmotic attraction which brings about conjugation.</p>

<p>This takes place in an analogous manner in lower animals, but the male
cell is generally endowed with special movement. As soon as we deal
with complicated animals, mobile in themselves and composed of cells
differentiated to form complex organs, we see a second phenomena of
reproductive movements appear in the animal phylogeny, namely the
movement of the whole individual bearing male cells toward the
individual bearing female cells. This simple fact gives rise to the
formation of correlative sexual differences between the individuals
bearing each kind of germinal cells. As the result of the evolution of
these two phylogenetic systems of motor phenomena tending to establish
conjugation, we obtain for each sex two categories of sexual
formations:</p>

<p>(1). The <i>germinal cells themselves</i>, the female form of which becomes
larger, more rich in protoplasm, and remains <span class='pagenum'><a name="Page_50" id="Page_50">[50]</a></span>immobile, while the male
form, or spermatozoid becomes extremely small and is provided with
motor apparatus (Fig. 11).</p>

<p>(2). The <i>individuals</i> with their correlative sexual differences
proper to the male and female, disposed in a way to give the male the
active role and the female the passive role.</p>

<p>Normal hermaphrodism, complete or reciprocal (snails, etc.)
constitutes an intermediate stage. Here each individual bears two
kinds of germinal cells and possesses also male and female copulative
organs, so that there only exists one form of individuals which
copulate reciprocally; the male organ of one penetrating the female
organ of the other and vice versa. It is obvious that this excludes
the formation of correlative individual sexual characters.</p>

<p>In the second category, the male always differs from the female, at
least in the sexual organs, and usually in other physical and mental
characters. The difference in the sexual functions leads to the
formation of differences in other parts of the body, and in instincts
and sentiments, which find their material expression in the different
development of the brain.</p>

<p>Certain specific functions in society may, in social animals like the
ants, lead to the formation or differentiation of a third or fourth
kind of individuals. This is what is called <i>polymorphism</i>. Here it is
not the sexual function causes the correlative differences of the
individuals, but division of social labor. The ecphoria of the
hereditary mneme which produces the polymorphous, and more or less
asexual individual forms (workers, warriors,) still proceeds through
the energies of the reproducing germs. Here the action of selection is
necessary to explain the phenomena.</p>

<p>In man, sexual differentiation has led to the formation of two kinds
of individuals, differing little in their correlative attributes, but
each bearing one kind of germinal cells. In sexual union man plays the
active part, woman, the passive. When sexual activity, in the animal
kingdom, is no longer limited to the movement of one of the cells but
requires the displacement of the whole individual, we can quite
understand that the organization of these individuals must become much
more complex, and that it requires a central nervous system as a
directing apparatus. <span class='pagenum'><a name="Page_51" id="Page_51">[51]</a></span>Sexual individuality thus involves collaboration
of the other organs of the body, and especially that of the central
organs for reflex movements, the instincts and the higher mental
faculties of man, in the accomplishment of the fecundating act those
which are the consequences of it.</p>

<p>From this simple animal origin is evolved the complex sexual love of
man. The duty of the active or male individual is to bring the
spermatozoa to a point where they can easily reach the female cells or
ovules. When this is done the duty of the male is accomplished. In the
passive or female individual of the higher animals, pairing and
conjugation are only the commencement of reproductive activity.
However, this is not the case in the whole animal kingdom. For
instance, fish have distinct sexes, but in them the female deposits
her non-fecundated eggs in the water and is not concerned with them
any further. The male then arrives and discharges his sperm on the
eggs. In this case fecundation takes place without copulation. With
such a system sexual love and maternal love lose their <i>raison
d'&ecirc;tre</i>, for the young fish are capable of providing for themselves as
soon as they are born. There are, however, a few exceptions, one of
the most curious being that of certain fish of the Dead Sea, in which
the male incubates the eggs by taking them into his buccal cavity.</p>

<p><b>Reproduction in Vertebrates.</b>&mdash;We should never finish if we were to
describe even the chief varieties of sexual union among the
vertebrates. As a rule, the male possesses a copulating organ which
projects externally, while the female presents an invaginated cavity,
more or less cylindrical, into which the male organ can penetrate. A
certain amount of sperm is deposited by the male in the neighborhood
of the mature ovules (Fig. 18) discharged from the female germinal
gland or ovary, which renders conjugation possible. By means of their
mobile tails, the spermatozoa (Fig. 11) are able to reach the ovules
and fecundate them. The manner in which the egg when fecundated,
either in the mother's body or after being laid, continues its
development, varies enormously in different species. The eggs are
often deposited by the female and the embryo develops outside the
mother's body. This occurs in insects, mollusks, <span class='pagenum'><a name="Page_52" id="Page_52">[52]</a></span>fish, amphibia,
reptiles, birds and the lowest mammals or monotremes (ornithorhynchus
and echidna).</p>

<p>In the lower mammals is developed an organ called the womb which
allows the embryo to remain longer in the maternal body. This organ is
very incomplete in them, and a pocket or fold in the skin of the belly
allows the mother to carry her young, which are extremely embryonic at
birth, till they have developed sufficiently to live alone. This
occurs in marsupials (kangaroos and opossums), in which the vagina and
uterus are double.</p>

<p>In the higher mammals the womb becomes more and more developed,
opening into a single vagina in the middle line of the abdomen,
between the two ovaries, and constituting a highly specialized organ
which allows the mother to preserve the young for a long time in her
belly. In most mammals the uterus has two elongated diverticula, each
of which may contain a successive series of embryos. In man it forms a
single cavity and normally contains a single embryo, occasionally two
or more. These facts show that the role of the female mammal in
reproduction is more important than that of the male. But this is not
all. Whether it still lays eggs, or whether it gives birth to young
which are more or less developed its sexual role is far from ended.
The higher oviparous vertebrates, especially the birds, take care of
their progeniture for some time after laying. The young are still fed
by the mother, either by milk from the teats, as in mammals, or by
nourishment obtained from outside, as in birds, or by both methods
combined or succeeding each other, as in cats.</p>

<p>In many animals the male contributes to the raising of the young; a
point to which we shall return. Here, we indicate these complicated
details simply to show that sexual union only contributes one link in
the long chain of reproduction. Let us study its mechanism in man.</p>

<p><b>The Copulatory Organ of Man. The Testicles. The Seminal
Vesicles.</b>&mdash;Nature is often very sparing even in the highest
organizations. It has thus combined in the male the urethra with the
copulatory organ, and the sexual germinal glands, or <i>testicles</i>, with
an accessory gland, the <i>epididymis</i>. Hundreds of thousands of
spermatozoa are contained in the glandular tubes <span class='pagenum'><a name="Page_53" id="Page_53">[53]</a></span>of these organs,
which, when they are mature can always produce new ones by cell
division. The spermatozoa accumulate at the extremity of the duct of
the gland in a reservoir called the <i>seminal vesicle</i>, where they
float in the mucus, thus constituting the seminal fluid or <i>sperm</i>.
This liquid has a special odor. The two seminal vesicles are situated
in the abdominal cavity underneath the urinary bladder, each having a
duct which meets that of the other side and opens by the side of it in
the deep part of the urethra. Here the secretion of several other
glands, especially of the <i>prostate</i>, is added to the sperm and mixes
with it. The point where the two seminal ducts open into the urethra
forms a small elevation, the <i>verumontanum</i>. From this point the male
urethra emerges from the abdominal cavity and is continued along the
special prolongation which forms the penis, or virile member of
copulation. In the ordinary way the penis only serves for the emission
of urine. It hangs flaccid and terminates in a rounded swelling called
the glans, at the end of which opens the urethra (Fig. 18). This
opening serves also for the emission of the sperm.</p>

<p><b>Erection. The Corpus Cavernosum.</b>&mdash;The most curious part of this
apparatus is the mechanism of <i>erection</i>, or the power possessed by
the penis of swelling under the influence of certain nervous
irritations, increasing in length and diameter as well as becoming
rigid. This phenomenon is produced by three organs called the
<i>cavernous bodies</i> which form the principal bulk of the penis. One of
them, situated in the middle and underneath and formed by two bodies
united into one, surrounds the urethra and terminates in front in a
dilatation which constitutes the glans already mentioned. The two
others are situated symmetrically on the dorsal part of the penis. All
three consist of caverns or diverticula formed by blood-vessels, which
are empty when the penis is flaccid. By a complex nervous mechanism
based on vascular paralysis due to nervous phenomena called inhibition
and dynamogeny, the nervous irritations cause an accumulation of blood
in the spaces of the cavernous bodies which become so gorged with
blood as to form stiff and hard rods. The size of the penis is thereby
increased considerably and its stiffness allows it to penetrate the
vagina of the female. <span class='pagenum'><a name="Page_54" id="Page_54">[54]</a></span>At the same time and by the same mechanism the
verumontanum swells so as to close the ureter from the bladder, while
the seminal ducts open toward the urethral orifice. In this way the
copulatory organ is ready for its function.</p>

<p>Repeated irritations are however necessary to provoke the ejaculation
of semen. This is finally produced by excitation of a special muscle
which compresses the seminal vesicles in a spasmodic manner and
ejaculates the semen by the urethra. After ejaculation, the
accumulation of blood in the cavernous bodies gradually diminishes and
the penis again becomes flaccid.</p>

<p>This apparatus is thus very complicated and is put in action by
several nervous irritations which may be disturbed in many ways in
affections of the nervous system. We may observe here that the nervous
centers of erection and ejaculation may be put in action directly by
the brain, or indirectly by peripheral irritation of the glans.</p>

<p>Those peripheral nerves which provoke sexual excitation are especially
the nerves of the glans. This possesses a skin or mucous membrane
which is extremely delicate and is protected against external
irritation by a fold of skin called the <i>prepuce</i>, or foreskin. The
prepuce is often too narrow so that it cannot be withdrawn behind the
glans. It then forms a pocket in which sebaceous matter, semen, urine,
etc., accumulate and decompose. This anomaly, called <i>phimosis</i>, does
not exist among the Jews owing to circumcision, or the removal of the
prepuce in the newly born, which forms part of their religious rites.
Hygienic considerations sometimes oblige us to perform this operation
in others. The bad habit of masturbation, so common in boys, is often
provoked by phimosis, and shows that simple mechanical irritation of
the glans, due here to secretions contained in the prepuce, may lead
to ejaculation of semen as well as to erection.</p>

<p>We have seen above that the male and female germinal glands arise from
the same primitive organ in the embryo. If the embryo becomes male,
this organ is transformed into the two testicles which descend
gradually in the canal of the groin and become placed in the scrotum.
If it becomes female, the two <span class='pagenum'><a name="Page_55" id="Page_55">[55]</a></span>sexual glands remain in the abdominal
cavity and are transformed into ovaries.</p>

<p><b>The Genital Organs of Woman.</b>&mdash;The organs described in Chapter II
(Figs. 18 and 19), constitute the internal and more important part of
the female sexual apparatus. In women, the urethra opens externally on
its own account. It is much shorter and wider than in men. At its
external extremity is a small cavernous body called the <i>clitoris</i>,
which corresponds embryologically to the penis in man, and chiefly to
the glans. Like the latter it is specialized for sexual irritation and
possesses very sensitive nerves. The opening of the female urethra is
situated in front of the vulva directly under the pubic bone, at the
same place as the root of the male penis. From this point, on each
side of the middle line, extend two longitudinal folds, one external
covered with skin and called the larger lip of the vulva (Fig. 18,
<i>labia majora</i>), the other internal, hidden under the first, called
the lesser lip of the vulva (<i>labia minora</i>), and covered with thin
mucous membrane. Between the two lesser lips is the sexual aperture,
which, with the labia majora and minora is called the <i>vulva</i>. This
opening is distinct from that of the urethra, and leads to the
internal cavity or <i>vagina</i> (Fig. 18). The vagina is about ten to
twelve centimeters long (2 to 2-&frac12; inches) and terminates in a
<i>cul-de-sac</i> which surrounds the vaginal portion of the womb, of which
we have spoken above.</p>

<p>In virgins the entrance to the vagina is more or less closed by a
delicate transverse membrane called the <i>hymen</i>, which is only
perforated by a narrow opening. At the first coitus the hymen is torn,
causing a certain amount of pain and bleeding. The walls of the vagina
are thrown into transverse folds, which render them somewhat rough.
The remains of the hymen torn by the first coitus afterward form
behind the vulva small excrescences named <i>caruncul&aelig; myrtiformes</i>.</p>

<p>In the first chapter we have spoken of the changes undergone by the
fecundated ovule till it becomes the embryo and then the infant. It
remains to speak of the mechanism of expulsion of the ovule and of its
fecundation, as well as the changes in the womb which result from
these phenomena.</p>

<p><span class='pagenum'><a name="Page_56" id="Page_56">[56]</a></span><b>Menstruation.</b>&mdash;About every four weeks, one or two ovules (rarely
more) mature and are discharged into the Fallopian tubes, down which
they pass by the movement of the vibratile cilia of the mucous
membrane, to the uterus, to the walls of which they become attached if
they have been fecundated on the way (Fig. 18). Fecundation or
conjugation takes place most often in the Fallopian tube, sometimes in
the uterus. The maturation and expulsion of the ovule are generally
accompanied in women by a nervous phenomenon closely related to
erection in man. The mucous membrane of the cavity of the uterus is
very rich in blood vessels which become dilated and gorged with blood
under the inhibitory influence of certain nerve centers. As the mucous
membrane is very thin, the result is otherwise than in man; the blood
transudes through the mucous membrane and flows away. This is called
<i>menstruation</i> ("courses" or monthly periods). The object of this is,
no doubt, to prepare the mucous membrane of the womb for the fixation
of the fecundated egg which will become grafted on its surface. The
courses in women generally last three or four days, but are often very
irregular. It is necessary to point out that they do not depend on
ovulation (expulsion of the egg). The two phenomena may take place
independently of each other, for menstruation in itself depends only
on nervous irritation, which may be provoked or averted by hypnotic
suggestion, for example.</p>

<p>Moreover, there are women who never menstruate and who, in spite of
this, not only regularly discharge ovules but may be fecundated and
become pregnant. Usually, however, the two phenomena are associated by
nervous reflexes, so that menstruation takes place first and then the
ovule commences its migration.</p>

<p><b>The Mechanism of Coitus.</b>&mdash;Copulation, or coitus, takes place as
follows: After a certain degree of excitation, both mental and
sensory, the male introduces the erect and stiffened penis into the
vagina. In the case of advanced pregnancy he should place himself
behind, so as to avoid injuring the unborn child. Rhythmic movements
of the two individuals, especially of the man, gradually increase the
excitation of the mucous membrane or skin of the genital organs of
each party, till voluptuous <span class='pagenum'><a name="Page_57" id="Page_57">[57]</a></span>sensations, arising chiefly in the glans
penis and clitoris, spread to the whole nervous system and the entire
body, constituting what is called the <i>venereal orgasm</i>, and
terminating in the man by the ejaculation of semen.</p>

<p>The localizations of irritability in woman are multiple, and to the
clitoris must be added the nipples, the vulva, and even, it is said,
the neck of the womb. In man the parts round the anus may also,
besides the glans penis, form an excitable region. At the acme of
erection the glans is turgid, and is applied directly against the neck
of the womb (Fig. 18). In this way the sperm is ejaculated directly
against the neck of the womb.</p>

<p>In the woman an analogous phenomenon takes place; the clitoris becomes
turgid and the mild and repeated friction of the mucous membranes,
together with contact on other sensitive parts, produces a voluptuous
sensation as in the man. Through nervous association, the repeated
excitation determines secretion from certain glands of the vagina
which lubricate the vulva (glands of <i>Bartholin</i>). At the maximum
point of voluptuous feeling the woman experiences something analogous
to the venereal orgasm of the man. There is thus manifested in the two
sexes an intense and reciprocal desire of penetration one by the
other, a desire which powerfully favors fecundation. In the woman as
in the man the end of the orgasm is followed by an agreeable
relaxation which invites sleep.</p>

<p>The hereditary or instinctive nervous actions produce after coitus a
profound effect of contrast. When the sexual appetite commences, the
odors, especially those of the sexual organs, the contacts, the
movements, and the sight of the individual of the opposite sex, all
increase desire, producing a voluptuous excitation stronger than all
contrary feeling. Hardly is the sexual act consummated than all
vanishes like a dream. What was a moment before the object of the most
violent desire becomes indifferent, and sometimes even excites a
slight feeling of disgust, at least as regards certain odors,
sometimes even regarding touch and sight. The name sexual appetite
(libido sexualis) is given to the passionate and purely sexual desire
of the two sexes for each other. It varies greatly in different
individuals.</p>

<p>According to <i>Ferdy</i> and other authors, the neck of the womb, <span class='pagenum'><a name="Page_58" id="Page_58">[58]</a></span>during
the venereal orgasm of the woman, executes movements of suction in the
glans penis. I do not know if this is a fact, but it is certain that
the female orgasm is useless for conception. Absolutely cold women,
incapable of the least voluptuous sensation are as fruitful as those
who have pronounced venereal orgasms. It proves that the spermatozoa
arrive at their goal even when the womb is entirely passive. The great
variation of sexual desire in different individuals renders mutual
adaptation often very difficult. The venereal orgasm is sometimes more
rapid in man, sometimes in woman (more rarely in the latter). This
inequality is rather to the detriment of the woman, for the man can
still satisfy himself when the orgasm of the woman has terminated,
while the contrary is not possible without artificial manipulation.
Moreover, the frequence and intensity of the sexual appetite are often
much greater in one than in the other, which is detrimental to both.
Here again it is the woman who suffers the most, for the man can
always satisfy himself without the woman having voluptuous sensations.
What is commonly called good manners generally prevents the conjoints
from speaking of their sexual desires before marriage. This very often
results in grave deceptions, dissensions, and often even divorce. I
shall return to this subject in Chapter XIV.</p>

<p>Voluptuous sensations only represent the means employed by nature to
bring together the sexes with the object of reproducing the species. A
woman can be fecundated and give birth to a child by the aid of semen
injected into the uterus by a syringe. Moreover, it is rather
exceptional for the venereal orgasm to occur in the two sexes at the
same moment. It is essential for fecundation that the semen should
enter the womb. When the spermatozoa have reached the neighborhood of
the neck of the womb they swim by their own movements, not only along
the whole uterine cavity, but also along the Fallopian tubes and even
in the abdominal cavity, so that the force of ejaculation is of little
importance.</p>

<p><b>Pregnancy.</b>&mdash;The womb enlarges considerably during pregnancy. It
exceeds the size of an adult head, and the muscles of its walls are
greatly increased, so as to be capable of expelling the child later
on.</p>

<p><span class='pagenum'><a name="Page_59" id="Page_59">[59]</a></span>The phenomena of pregnancy, birth and suckling are known to all, so
that I shall be brief. The almost sudden activity of the breasts after
childbirth is a very interesting correlative phenomenon. It suffices
to glance at one who has just become a mother and to observe the
complications which profoundly influence all her organism with regard
to the life of the infant, to comprehend to what extent the role of
sexual life is more important, more profound, even more vital, in
woman than in man. The latter no doubt requires a more violent
appetite to urge him to copulation because he plays the active part,
short though it be. But fecundating coitus having been effected, his
contribution to the reproduction of the species is ended.</p>

<p>While the activity of man is terminated at conception, that of woman
only begins at this moment. In the first chapter we have indicated in
a few words the transformations of the human embryo up to its birth.
During nine months it grows from the size of a pin's head (the ovule)
to that of the new-born child. Although a woman seldom bears more than
one embryo at the same time, twins being rare on the whole, she has
nevertheless more pain and fatigue to bear than any female animal.
This is due not only to the fact that our artificial and alcoholized
civilization, with its specialized labor which disturbs vital
equilibrium, has made women indolent and degenerate, but also to the
enormous development of the human brain. The head of the human embryo
is disproportionately large because the brain, as I showed with
<i>Schiller</i> in 1889, already contains at birth all the nerve elements
which it will possess during the rest of its life (<i>Comptes rendus de
l'Acad&eacute;mie des Sciences</i>). No doubt these elements are small and
embryonic but the nerve fibers are ready to be covered with myelin and
to enter upon their functions, and all this requires a cranium of
considerable size. But it is not everything for the mother to nourish
with her blood the brain and the cranium of the child; it is also
necessary for this relatively large head to pass through the pelvis at
the time of childbirth, and we know that this moment is the most
dangerous for the life of the pregnant woman. As boys have on the
average a larger brain and cranium than those of girls, their birth is
usually more difficult.</p>

<p><span class='pagenum'><a name="Page_60" id="Page_60">[60]</a></span><b>Accouchement.</b>&mdash;The sexual organs of woman undergo great changes in
order to render childbirth possible. These organs become larger and
more vascular, especially the womb, the growth of which is
astonishing. Originally the size of a small egg (a guinea fowl's) it
exceeds the size of a human head, and there is an enormous increase of
muscular tissue in its walls. Large blood vessels develop in the
uterine wall, especially in the placenta (Figs. 22 and 23), where they
enter into endosmotic relations with the circulation of the embryo.</p>

<p>From the abdomen of the embryo arises an organ, the <i>allantois</i>, which
is destined to carry the blood-vessels of the embryo to the placenta,
and at the same time to give rise to the formation of the latter. In
the placenta the blood-vessels of the embryo are separated from those
of the mother by walls so thin that the nutritive juices of the
maternal blood transude into the venous blood of the embryo, as well
as combined oxygen in the blood necessary for its respiration. Up to
this point the vitellus of the egg, nourished by endosmosis through
its membranes, had sufficed for the nutrition of the still very small
embryo. While these phenomena are taking place, and while the
substance of the two conjugated germs divides into an ever increasing
number of cells, which become differentiated in layers to form the
future organs (Fig. 21), while certain groups of cells are prepared
some to form the intestinal canal, others the muscles and blood
vessels, others the skin and organs of sense, others arising from the
last to form the brain, the spinal cord and the nerves, the mother can
still live her ordinary life. She suffers, however, from different
disorders connected with what is passing on in her body.</p>

<p>It is a curious fact that these disorders are more accentuated at the
commencement of pregnancy, when the womb is hardly enlarged, than at
the end. They consist chiefly of nervous troubles&mdash;slight derangement
of the cerebral functions and sensations, etc. Obstinate vomiting,
peculiar desires, and changes of temper are some of the most frequent
troubles of pregnant women, and probably arise more from local nervous
irritation than from general transformations of the nutrition of the
body. The mother's body is becoming adapted to the development of <span class='pagenum'><a name="Page_61" id="Page_61">[61]</a></span>the
infant in the womb. However embarrassed a woman may be in the last
months of pregnancy by the great swelling of the belly (Fig. 22) the
disorders are less accentuated than at the beginning of pregnancy.</p>

<p>During pregnancy menstruation ceases. The sexual appetite is very
variable; in many pregnant women it is diminished, in others there is
no change, and it is seldom increased. There are other troubles which
are more or less frequent, such as varicose veins in the legs caused
by pressure of the uterus on the veins.</p>

<p>But all the sufferings of pregnancy and childbirth are compensated for
by the ardent desire of the normal woman to have a child, and by the
happiness of hearing its first cry. Proud and happy to give life to a
new human being, which she hopes soon to suckle and carry in her arms,
she cheerfully bears all the inconveniences and pains of pregnancy and
childbirth. The latter is actually painful, for in spite of all that
nature does to relax the pelvis and render it elastic, to dilate the
neck of the womb, the vagina and the vulva, the passage of the
enormous head of a human infant through all these relatively narrow
apertures is extremely difficult (Figs. 22 and 23). The passage is
forced by the powerful contractions of the muscles of the womb.
However, they do not always succeed by themselves, and in this case
the accoucheur is obliged to apply the forceps to extract the head of
the child. Very often the neck of the womb, the vagina or the perineum
(the part situated between the anus and the vulva) become torn during
labor, and this may lead later on to disorders such as prolapse of the
womb, etc.; disorders which may last through life.</p>

<p>When the child is born, the umbilical cord (that is the transformed
allantois, Fig. 23) cut, and the placenta extracted, the connecting
nutrition and respiration between the child and its mother are
suddenly interrupted. Nourished hitherto by its mother's blood through
the placenta and the vessels of the umbilical cord which supplied the
necessary oxygen, the infant is suddenly obliged to breathe and feed
for itself. Its lungs, hitherto inactive, expand instantaneously under
the nervous influence produced by the blood saturated with carbonic
acid, and the first cry is produced. Thus commences individual
<span class='pagenum'><a name="Page_62" id="Page_62">[62]</a></span>respiration. Several hours later the cessation of maternal nutrition
causes hunger, and this the reflex movements of suction, and the child
takes the breast. During this time the empty womb contracts strongly
and retracts enormously in a few days. The increase of blood produced
by the maternal organism, by its adaptation to the nutrition of the
embryo, is then employed in the production of milk in the breasts or
lactiferous glands, which were already well developed during
pregnancy.</p>

<p><b>Suckling. Maternity.</b>&mdash;The mother is instinctively disposed to suckle
her child as the infant is to suck. At the end of four to six weeks,
the womb has almost completely regained its former size.</p>

<p>In savage races suckling at the breast lasts for two years or more. It
is useless to mention here to what point the capacity for suckling and
the production of milk have diminished among the modern women of
civilized countries. This sad sign of degeneration is due to a large
extent, as <i>Bunge</i> has shown by careful statistics, to the habit of
taking alcoholic drinks, and is combined with other blastophthoric
degenerations due to hereditary alcoholism. The future will show
whether the artificial feeding of infants with cows' milk will benefit
humanity. In any case it allows infants to survive who would die
without it. On the other hand the development of a degeneration can
hardly be an advantage for the species and we should hope for a return
to the natural rule by abstinence from all alcoholic drinks.</p>

<p>The false modesty of women concerning their pregnancy and everything
that concerns childbirth, the pleasantries often made with regard to
pregnant women are a sad sign of the degeneration and even corruption
of our refined civilization. Pregnant women ought not to hide
themselves, or to be ashamed to carry a child in their womb; on the
contrary they should be proud. Such pride would certainly be much more
justified than that of the fine officers parading in their uniforms.
The external signs of the formation of humanity are more honorable to
their bearers than the symbols of destruction, and woman should become
imbued more and more with this truth! They will then cease to hide
their pregnancy and to be ashamed of it. Conscious of the grandeur of
their sexual and social duty they will raise aloft <span class='pagenum'><a name="Page_63" id="Page_63">[63]</a></span>the standard of
our descent, which is that of the true future life of man, at the same
time striving for the emancipation of their sex. Viewed in this way,
the sexual role of woman becomes elevated and solemn. Man should less
and less maintain his indifference towards the social miseries to
which the slavery of woman has led, which has lasted thousands of
years and which has dishonored the highest functions of her sex, by
abuses without number.</p>

<p>The hygiene of pregnancy, labor and its sequels, is of the highest
importance. It certainly should not consist in exaggerated care and
precaution, for in spoiling and softening women by inaction more harm
than good is done. On the other hand, the social cruelty which
neglects poor women of the people in confinement, often even without
giving them sufficient nourishment, is revolting, and it is here
especially that the reform of social hygiene becomes an elementary
necessity for humanity.</p>

<p>All that we have just spoken of binds the woman for months or years to
each of her children, and we can understand that her whole soul is
adapted in consequence to maternity. Even when birth has detached the
child from the maternal body, it remains attached to its mother by a
hundred bonds, not only during the period of suckling, but long
afterward when the conventions do not violate natural laws. Little
children are deeply attached to their mother, and while the father is
impatient with their cries and the embarrassment which they cause, the
mother takes a natural delight in them. When pregnancies succeed each
other at reasonable intervals of one or two years, the normal woman
lives with her children for many years in intimacy which never
entirely ceases in a family animated by human and social sentiments.</p>

<p>In normal circumstances the special bonds which unite the mother to
her children last for life, while the father, if all goes well,
becomes simply the best friend of his growing children. It is time
that fathers began to recognize these natural laws, instead of
clinging so tenaciously to the historic and artificial prestige of a
worm-eaten and unnatural patriarchal authority. No doubt there are
many pathological and degenerate mothers, <span class='pagenum'><a name="Page_64" id="Page_64">[64]</a></span>but such an anomaly only
proves the rule that we have just laid down.</p>

<p><b>Correlative Sexual Characters.</b>&mdash;The correlative sexual characters,
which we have previously spoken of in animals, are well known in man.
Man is in the average larger, broader in the shoulders and more
robust; his skeleton is more solid but his pelvis narrower. At the age
of puberty, from 16 to 20 years, the beard grows on the face, while in
the pubic region hair develops in both sexes. At the same time the
testicles and external genital organs enlarge. The sexual glands as
well as the external genital organs have remained so far in an
embryonic state although the mechanism of erection is already
established in young boys. But this mechanism, in the normal boy, is
not associated with any voluptuous sensation or any glandular
secretion.</p>

<p>Man possesses the rudiments of the correlative sexual characters of
woman, such as nipples without lactiferous glands, etc. In a general
way each part of the external genital organs of one sex has its
corresponding embryonic homologue in the other, which is explained by
the different transformations which were originally the same in the
embryo. The clitoris of woman corresponds to the penis of man, the
labia majora to the scrotum, etc. In certain individuals these
rudiments are more strongly developed, and may by exaggeration and
transition lead to pathological hermaphrodism (Chapter I); such are
bearded women, and those possessing a large clitoris, or beardless men
with effeminate bodies and small sexual organs. Such cases are not
examples of hermaphrodism, but of incomplete embryological
differentiation. They consist in certain correlative sexual characters
which show a tendency toward the other sex, a tendency which we find,
from the mental point of view, in homosexuals.</p>

<p>There is also to be noticed the "breaking" of the voice which occurs
in man at the age of puberty, and is connected with the nervous
system.</p>

<p>In women the body is smaller and more delicate, the bones weaker, the
pelvis wider and the chest narrower. The normal woman has no beard
while the pubic hairs are the same as in <span class='pagenum'><a name="Page_65" id="Page_65">[65]</a></span>man. The pubis, covered with
a layer of fat, is slightly prominent in women and is called the <i>mons
Veneris</i>. There is more fat under the skin in a woman's body, and the
voice does not break. After puberty breasts develop with their
lactiferous glands and nipples for suction. Puberty takes place a
little earlier in women than in men, and corresponds to the growth of
the internal and external sexual organs, at the same time that the
ovules commence to mature and menstruation is established.</p>

<p>The mental correlative sexual characters are much more important than
those of the body. The psychology of man is different from that of
woman. Many books have been written on this subject, usually with more
sentimentality than exactitude. Mysogynists, like the philosopher
<i>Schopenhauer</i>, disparage woman from all points of view, while the
friends of the female sex often exalt her in an exaggerated manner. In
contemporary literature we see women authors judging man in quite
different ways according as they are affected with "misandery" or
"philandery"&mdash;that is enemies or friends of men. Quite recently
<i>Moebius</i> has published a mysogynistic work on the "Physiological
Imbecility of Woman." (<i>Der physiologische Schwachsinn des Weibes</i>).
One must be a misogynist of very high degree to introduce the
pathological notion of imbecility into the evolution of the normal
mentality of woman. In reality, the individual differences are much
greater in man and woman from the psychological than from the physical
point of view, so that they render a definition of the average
extremely difficult.</p>

<p>We are acquainted with bearded women, athletic women, as well as
beardless men and puny men. From the mental point of view, there are
also viragos and men with feminine instincts. Imbeciles are not
wanting in both sexes, but no reasonable person will deny that an
intelligent woman is superior to a narrow-minded man even from the
purely intellectual point of view. In spite of these difficulties, I
shall attempt to bring forward the principal points which distinguish,
in a general way, the masculine mind from the feminine, relying on my
own observations and especially on the mental phenomena of both
sexes.</p>

<p><span class='pagenum'><a name="Page_66" id="Page_66">[66]</a></span><b>The Weight of the Brain.</b>&mdash;According to statistics, the weight of the
brain in men of our race is on the average 1350 grammes, while that of
women averages 1200 grammes. The absolute weight is, however, not of
much importance, because part of the cerebral substance in the larger
animals is only for the supply of a greater number of cellular
elements of the rest of the body, which necessitates a greater number
of nervous elements.</p>

<p>To make the matter clear, it is necessary to separate the weight of
the cerebral hemispheres from the other nervous centers, such as the
cerebellum, corpora striata, the optic thalami, the mid-brain, the
pons Varolii, the medulla oblongata and the spinal cord, for these
centers constitute parts which are phylogenetically older, that is to
say, inherited from lower animal ancestors. Compared with the cerebral
hemispheres, these nerve centers are relatively more important in
other vertebrates than in man, and are in more constant proportion to
the size of the body, the muscular, glandular and sensory elements of
which they supply. When the intelligence is about the same, they are,
therefore, compared with the cerebral hemispheres, much more developed
in the larger than in the smaller animals. For example, they are very
large in the ox, but small in mice. I have weighed a considerable
number of human brains separated in this way with the following
results:</p>

<div class="centered">
<table border="0" cellpadding="1" cellspacing="0" width="50%" summary="Human Brains">
  <tr>
  <td class="tdl" width="50%">CEREBRAL HEMISPHERES</td>
  <td class="tdl" width="50%" style="padding-left: 5%;">OTHER CEREBRAL CENTERS</td>
  </tr>
  <tr>
  <td class="tdl br">Man 1060 grammes,  78.5%</td>
  <td class="tdl bl" style="padding-left: 5%;">290 grammes, 21.5%</td>
  </tr>
  <tr>
  <td class="tdl br">Woman 955 grammes, 77.9%</td>
  <td class="tdl bl" style="padding-left: 5%;">270 grammes, 22.1%</td>
  </tr>
</table>
</div>

<p>Thus the cerebellum and basal ganglia are a little smaller in men than
in women, compared with the cerebral hemispheres.</p>

<p>These figures appear to show that the cerebral hemispheres in woman
are on the average a little smaller than in man, even proportionately
to the stature; for, according to a general law in the animal kingdom,
woman being smaller, her cerebral hemispheres should be, with equal
mentality, proportionately a little larger. There are, however, female
brains larger than many male brains, and the absolute and relative
size of the cerebral hemispheres does not give a complete measure of
the productive faculties. Remarkable men have been known to possess
rather small brains and imbeciles heavy ones. We must <span class='pagenum'><a name="Page_67" id="Page_67">[67]</a></span>not forget the
great importance of the hereditary or engraphic predispositions of the
nerve element or <i>neurone</i>, to certain activities and especially to
work in general, that is to say, their aptitude to produce energy, or
if one prefers it, their disposition to "will."</p>

<p>It is also interesting to consider the relationship of the frontal
lobe to the rest of the cerebral hemispheres, the frontal lobe being
without doubt the principal seat of intellectual activity. According
to <i>Meynert</i>, the weight of the frontal lobe in man exceeds that of
woman, not only absolutely, but relatively to the rest of the brain.
In his <i>r&eacute;sum&eacute;</i> of the statistical data collected on this subject and
from the results of my own material (autopsies at the asylum of
Burgholzli in Zurich), <i>Mercier</i> has confirmed the opinion of
<i>Meynert</i>. The average weight of the hemispheres separated from the
rest of the brain is 1019 grammes in man (frontal lobe 428, the rest
591), and 930 in woman (frontal lobe 384, rest 546). Here, atrophied
brains (except general paralytics) have been weighed with others,
which lowers the average total weight without altering the proportion.
Thus, the rest of the cerebral hemispheres exceeds the frontal lobe by
163 grammes in man and 162 grammes in woman, which means that in man
the frontal lobe constitutes 42 per cent. of the cerebral hemispheres
and in woman 41.3 per cent. The difference is not great, but it is
definite, for it is based on a large number of observations.</p>

<p><b>Mental Capacity of the Two Sexes.</b>&mdash;The fundamental difference
between the psychology of woman and that of man is constituted by the
irradiations of the sexual sphere in the cerebral hemispheres, which
constitute what may be called <i>sexual mentality</i>. We shall discuss
this in the following chapters, for it constitutes the foundation of
our subject. We are only concerned here with the correlative
differences.</p>

<p>Adhering in a general way to the main definitions of psychology, we
assert that from the purely intellectual point of view, man
considerably excels woman in his creative imagination, his faculty for
combination and discovery, and by his critical mind. For a long time
this was said to be explained by the statement that women had not the
opportunity of measuring <span class='pagenum'><a name="Page_68" id="Page_68">[68]</a></span>their intelligence against that of men; but,
thanks to the modern movement of the emancipation of women, this
assertion becomes more and more untenable. It is so with regard to
artistic creations, for women have at all times taken part in works of
art. When certain people maintain that a few generations of activity
suffice to elevate the intellectual development of women, they
confound the results of education with those of heredity and phylogeny
(vide Chapter II). Education is a purely individual matter and only
requires one generation to produce its results. But neither mnemic
engraphia, nor even selection can modify hereditary energies in two or
three generations. Tied down hitherto partly by servitude, the mental
faculties of woman will doubtless rise and flourish in all their
natural power as soon as they are absolutely free to develop in
society equally with those of men, by the aid of equal rights. But
what does not exist in the hereditary mneme, that is to say in the
energies of germs, inherited through thousands or millions of years,
cannot be created in a few generations. The specific characters and
consequently the sexual characters have quite another constancy than
is believed by the superficial prattlers, who deafen us with their
jargon on a question of which they only grasp the surface. There is no
excuse, at the present day, for confounding hereditary correlative
sexual characters with the individual results of education. The latter
are acquired by habit and can only be inherited as such by an
infinitesimal engraphia, possibly after hundreds of generations.</p>

<p>On the other hand woman possesses, from the intellectual point of
view, a faculty of reception and comprehension as well as a facility
of reproduction which are almost equal to those of man. In higher
education at the universities the women I have had the opportunity of
observing at Zurich for many years, show a more equal level than that
of the men. The most intelligent men reproduce best and the most
stupid men reproduce worse than the corresponding female extremes. I
do not think one can say much more concerning the purely intellectual
domain.</p>

<p>Artistic production confirms this opinion. Woman is here on the
average much inferior as regards creation or production, <span class='pagenum'><a name="Page_69" id="Page_69">[69]</a></span>properly so
called, and even her best results are wanting in originality and do
not open up new paths. On the contrary, as virtuosos, women compare
well with men in simply reproductive art. There are, however,
exceptional women whose productions are original, creative and
independent. The philosopher <i>Stuart Mill</i> points out the intuitive
gift of woman who, led by her individual observations, rapidly and
clearly discovers a general truth, and applies it in particular cases,
without troubling with abstract theories. This may be called the
intuitive or subconscious judgment of woman.</p>

<p>In the domain of sentiment the two sexes differ very much from each
other, but we cannot say that one surpasses the other. Both are
passionate, but in different ways. The passions of man are coarser and
less durable, and are only more elevated when associated with more
original and more complex intellectual aims. In woman sentiment is
more delicate and more finely shaded esthetically and morally; it is
also more durable, at least on the average, although its objects are
often of a mean and banal nature.</p>

<p>When man compares himself with woman he usually identifies himself,
more or less unconsciously, with the highest male intellects, with the
men of genius in art and science, and complaisantly ignores the crowd
of idiots of his own sex! In the life of sentiment the two sexes may
complement each other admirably; while man raises the height of the
ideal and of objects to be attained, woman has the necessary tact to
soften and refine the tones, and to adapt their shades to each special
situation, by the aid of her natural intuition, where man risks
spoiling everything by the violence of his passions and his efforts.
This reciprocal influence should conduce to the best and highest
harmony of sentiments in a happy sexual combination.</p>

<p>As regards will power, woman is, in my opinion, on the average
superior to man. It is in this psychological domain more than in any
other, that she will always triumph. This is generally misunderstood,
because men have so far apparently held the scepter of an unlimited
omnipotence; because by the abuse of brute force, aided by superiority
of inventive genius, humanity has been hitherto led by strong
masculine wills, and because the <span class='pagenum'><a name="Page_70" id="Page_70">[70]</a></span>strongest feminine wills have been
dominated by the law of the right of the stronger. But the
unprejudiced observer is soon obliged to recognize that the directive
will of the family is only, in general, represented externally by the
master. Man parades his authority much more often than he puts it into
practice; he lacks the perseverance, tenacity and elasticity which
constitute the true power of will, and which are peculiar to woman. It
is needless to say that I am only speaking of the average and that
there are many women whose will power is feeble. But these easily
become the prey of prostitution, which causes their disappearance.
This is perhaps one of the causes which have strengthened by selection
the will power in women. Man is impulsive and violent as regards his
will power, but often inconstant and irresolute, yielding as soon as
he has to strive persistently for a certain object. From these facts
it naturally results that, on the average, it is the man in the family
who provides the ideas and impulses, but the woman who, with the
finesse of her tact and perseverance, instinctively makes the
distinction between the useful and the harmful, utilizing the former
and constantly combating the latter; not because she is fundamentally
superior, but because she is more capable of dominating herself, which
proves the superiority of her will power.</p>

<p>Nothing is more unjust than to disparage one sex relatively to the
other. The parthenogenesis of the lower animals having ceased in the
vertebrates, each sex is indispensable, not only to the preservation
of species, but also to each conception or reproduction of the
individual. Both are thus equivalent and belong to each other as the
two halves of a whole, one being incapable of resisting without the
other. Everything which benefits one of the halves benefits the other.
If by the magic wand of a fairy, the male half or the female half of
our humanity, such as it is to-day, was rendered capable and obliged
to reproduce alone, men would soon degenerate owing to the weakness of
their will combined with their sensual passions, and women from their
incapacity to raise their intellectual level by means of creative
ideas.</p>

<p>We need not dwell here on the numerous psychological peculiarities of
woman, inherent in her capacity as mother, nor on <span class='pagenum'><a name="Page_71" id="Page_71">[71]</a></span>those of man
adapted to his muscular strength and to his capacity as protector of
the family. These are derived from sexual differences which are
mentioned in Chapter V. Nor need we describe correlative differences
of less importance which are well known and which arise from those of
which we have spoken or from direct sexual differences. They can be
observed, on the one hand, in purely male reunions in saloons, smoking
rooms and other similar places; on the other hand, in feminine circles
of all classes, among the common people, among the fashionable, or
even in philanthropic associations. On the average, woman is more
artful and more modest; man coarser and more cynical, etc. After much
personal experience, gained in societies in which the two sexes
possess the same rights and are admitted to the same titles, I am
obliged to declare that I have never found any confirmation (at least
in the German-Swiss country) of the popular saying that gossip and
intrigue are the special appanage of woman. I have found these two
vices quite as often in man.</p>

<br />
<br />
<br />
<br />
<a name="CHAPTER_IV" id="CHAPTER_IV"></a><hr />
<span class='pagenum'><a name="Page_72" id="Page_72">[72]</a></span><br />

<h3>CHAPTER IV<span class="totoc"><a href="#toc">ToC</a></span></h3>

<h4>THE SEXUAL APPETITE</h4>
<br />

<p>If we sum up the three preceding chapters we arrive at the
philosophical conclusion that reproduction depends on the general
natural tendency of all living beings to multiply indefinitely.
Fission and sexual reproduction arise from the simple fact that the
growth of each individual is necessarily limited in space as well as
time. Reproduction is thus destined to assure the continuation of
life; the individual dies but is perpetuated in his progeny. We do not
know why the crossing of individuals is rendered necessary by the
phenomenon of conjugation. On this subject we can only build
hypotheses, but the study of nature shows us that where conjugation
ceases reproduction is etiolated and finally disappears, even when it
is still possible for a certain time.</p>

<p>From the commencement of life there is thus a powerful law of
attraction with the object of reproduction. At first there are
unicellular organisms, in which one cell penetrates the other in the
act of conjugation. Their substances combine intimately, while the
molecules of each nucleus become so arranged as to give the new
individual a more fresh and powerful energy of growth.</p>

<p>In the lower multicellular plants and animals which bud, fresh buds
live at the expense of the old trunk to give life to new branches, and
the male cells or pollen fecundate the female cells so as to disperse
the germs capable of growth and of thus reproducing the species. It is
also the same in the madrepores and other agglomerated animals (such
as the solitary worms), composed of parameres or metameres, so long as
a single central nervous system does not coordinate the metameres, or
primary agglutinated animals, into a single organism.</p>

<p>In the higher animals, the complex polycellular individuals <span class='pagenum'><a name="Page_73" id="Page_73">[73]</a></span>formed by
the agglomeration of several primitive animals, are transformed into a
higher and mobile unity by the aid of the great vital apparatus called
the nervous system, which becomes the mental director of the living
organism and invests it with its individual character. However, this
higher unity of life, which always becomes more psychic, that is to
say, at the same time intellectual, sentimental and voluntary, by its
complication and its numerous relations with other individuals, this
unity called the <i>central nervous system</i> cannot do without the
necessity for reproduction. In animal phylogeny, as soon as
hermaphrodism has ceased and each individual has become the sole
bearer of one of the two kinds of sexual cells, the species will
eventually disappear if the male cells cannot reach the female cells
by the active movement of the whole individual. Thus is produced the
marvelous phenomenon of the desire of increase and reproduction,
originally peculiar to the male cell, penetrating the nervous system,
that is to say life and soul in its entirety, the life of the higher
unity of the individual. An ardent desire, a powerful impulse thus
arises in the nervous system at the time of puberty and attracts the
individual toward the opposite sex. The care and the pleasure of self
preservation, which had hitherto fully occupied his attention, become
effaced by this new impulse. The desire to procreate dominates
everything. A single pleasure, a single desire, a single passion lays
hold of the organism and urges it toward the individual of the
opposite sex, and to become united with it in intimate contact and
penetration. It is as if the nervous system or the whole organism felt
as if it had for the moment become a germinal cell, so powerful is the
desire to unite with the other sex.</p>

<p>In some beautiful verses the German poet-philosopher <i>Goethe</i>
(West-Oestlicher Divan, book VIII, "Suleika") describes the desire to
procreate (p. 63):</p>

<div class="poem"><div class="stanza">
<span class="i0">Und mit eiligem Bestreben<br /></span>
<span class="i0">Sucht sich, was sich angeh&ouml;rt,<br /></span>
<span class="i0">Und zu ungemessnem Leben<br /></span>
<span class="i0">Ist Gef&uuml;hl und Blick gekehrt.<br /></span>
<span class="i0">Sei's ergreifen, sei es raffen,<br /></span>
<span class="i0">Wenn es nur sich fasst und h&auml;lt!<br /></span>
<span class="i0">Allah braucht nicht mehr zu schaffen,<br /></span>
<span class="i0">Wir erschaffen seine Welt!<br /></span>
</div></div>

<p><span class='pagenum'><a name="Page_74" id="Page_74">[74]</a></span>If we look at nature we see everywhere the same desire and the same
attraction of the sexes for each other; the bird which warbles, the
mammal which ruts, the insect which hums while pursuing the female
with implacable tenacity, at the risk of their own life, employing
sometimes cunning, sometimes dexterity, and sometimes force to attain
their object. The ardor of the female is not always much less, but she
uses coquetry, pretending to resist, and simulates repulsion. The more
eager the male, the more coquettish is the female. If we observe the
amorous sport of butterflies and birds, we see what efforts it costs
the male to attain his object. On the other hand when the male is
clumsy and slow the female often comes toward him or at any rate does
not resist him, for instance in certain ants the males of which are
wingless while the females have wings. The final act always consists
in intimate union at the moment of copulation.</p>

<p>In some animals Nature is prodigal in the means she employs to pursue
her great object, reproduction, by aid of the sexual appetite. The
apiary raises hundreds of male bees. As soon as the single queen-bee
takes wing for its nuptial flight all the males follow, but a single
male only, the strongest and most nimble, succeeds in reaching her. In
the intoxication of copulation he abandons all his genital organs to
the body of the queen and dies. The other males, now useless, are all
massacred in autumn by the working bees.</p>

<p>Sexual connection among butterflies of the Bombyx family is no less
marvelous. They live for months as caterpillars and sometimes for two
years as chrysalids, hibernating in a cocoon in some corner of the
earth or in the bark of trees. Finally the butterfly, brilliantly
colored, emerges from the cocoon and spreads its wings. It only
possesses, however, a rudimentary intestinal canal for the short life
which remains, for it does not require much nourishment and is only
devoted to sexual connection. The female remains quiet and waits. The
male, furnished with large antenn&aelig; which perceive the odor of the
female at a distance of several kilometers, commences an infatuated
flight through the woods and fields, as soon as his wings are
sufficiently strong. His sole object is to reach the female. <span class='pagenum'><a name="Page_75" id="Page_75">[75]</a></span>Here
again there are numerous competitors. The one who arrives first
possesses the female, but expires shortly afterward. His competitors
die also, exhausted by their long flight and by starvation, but
without having attained their object. After copulation, the female
searches for the green plants which will ensure a long caterpillar
life for her offspring. There she deposits her fecundated eggs in
considerable numbers and then expires in her turn, like a faded flower
which has fulfilled the object of its existence and falls after
leaving the fruit in its place.</p>

<p>The French naturalist <i>Fabre</i> has described these phenomena, relying
on conclusive experiments, and my own observations and those of other
naturalists confirm them fully. Among the ants, all the males die
also, soon after an a&euml;rial nuptial flight, in which copulation is
generally polyandrous, one male hardly waiting for the preceding one
to discharge his semen before taking his place. Here the female
possesses a receptacle for semen which often contains the sperm of
many males, and which allows it to fecundate the eggs one after
another for several years as she lays them, and thus to act as the
mother of an ant's nest during a period which may extend to eleven or
twelve years, or even more.</p>

<p>In the lower organisms, love consists only in sexual instinct or
appetite. As soon as the function is accomplished love disappears. It
is only in the higher animals that we see a more or less durable
sympathy develop between the two sexes. However, here also and even in
man the sexual passion intoxicates for the moment all the senses. In
his sexual rut even man is dominated as by a magic influence, and for
the time he sees the world only under the aspect inspired by this
influence. The object loved appears to him under celestial colors,
which veil all the defects and miseries of reality. Each moment of his
amorous feeling inspires sentiments which it seems to him should last
eternally. He swears impossible things and believes in immortal
happiness. A reciprocal illusion transforms life momentarily into
mirages of paradise. The most common things, and even certain things
which usually disgust him, are then the object of the most violent
desire. But, as soon as the orgasm is ended and the appetite satisfied
the feeling of satiety appears. <span class='pagenum'><a name="Page_76" id="Page_76">[76]</a></span>A curtain falls on the scene, and, at
least for the moment, repose and reality reappear.</p>

<p>Such are, in a few words, the general phenomena of the normal sexual
appetite among sexual organisms in the whole of living nature. I am
not speaking here of degenerations, such as onanism and prostitution.
Let us now analyze this appetite further.</p>

<p>The natural appetites are inherited instincts the roots of which lie
far back in the phylogenetic history of our ancestors. Hunger forms
the basis for the preservation of the individual, the sexual appetite
that for the preservation of the species, as soon as reproduction
takes place by separate sexes. All appetite belongs to the motor side
of nervous activity; there is something internal which urges us to an
act, but, on the other hand, one or more sensations may exist at the
base of this something to put it in action. I have proved, for
example, that the egg-laying instinct in the corpse fly (<i>Lucilia
c&aelig;sar</i>) is only produced by the odor of putrefaction. As soon as the
antenn&aelig;, which contain the organ of smell, are removed from these
flies they cease to lay, while other more severe operations, or
removal of one antenna only does not produce this result.</p>

<p>The mechanism of appetites is thus a lower mechanism and has its seat
in the primitive nervous centers. As <i>Yersin</i> has proved, a cricket
deprived of its brain may copulate so long as the sensory irritations
can reach the sexual nervous centers.</p>

<p>We can thus say that the mechanism of appetites belongs to automatic
actions deeply inherited by phylogeny. Although complicated and
composed of co&ouml;rdinated reflex movements which follow one another in
regular succession, it has no actual power of modifying the so-called
voluntary acts, which depend entirely on the cerebral hemispheres, and
of which we men only have a conscious feeling. The appetites are not
capable of adapting themselves to new circumstances and cease to be
produced when the chain is interrupted. We are obliged to admit that
the instincts or appetites are accompanied by a sub-conscious
introspection which, as such, can hardly enter into direct relation
with our higher consciousness, that is, with our ordinary
consciousness in the waking state.</p>

<p><span class='pagenum'><a name="Page_77" id="Page_77">[77]</a></span>In spite of this, when their intensity increases, the appetites
overcoming the central nervous resistances, reach the cerebral
hemispheres, and consequently our introspection or higher
consciousness, under a <i>synthetic or unified appearance</i>, and
influence in a high degree the cerebral activities, which are
reflected in association with all the elements of what we call our
mind in the proper sense of the term, that is to say, our intellect,
sentiments and will. It is from this point of view that sexual
appetite must be considered in order to make it comprehensible. Love,
with all that appertains to it, belongs as such to our mind, that is,
to the activity of our cerebral hemispheres, but it is produced there
by a secondary irradiation from the sexual appetite, which alone
concerns us at present. We may also remark that sexual ideas when once
awakened in the cerebral hemispheres by sexual appetite, are worked up
there by the attention, that is to say by concentrated cerebral
activity, then associated with other ideas, which on their side react
strongly on the sexual appetite, developing or paralyzing it,
attracting or repelling it, or finally transforming its attributes and
objects.</p>

<p>By sexual desire (libido sexualis) we mean the manner in which the
sexual appetite manifests itself in man. Each term may be employed for
the other.</p>

<p><b>The Sexual Appetite in Man.</b>&mdash;Man represents the active element in
sexual union, and in him the sexual appetite, or desire for coitus, is
at first the stronger. This desire develops spontaneously, and the
role of fecundator represents the principal male activity. This
appetite powerfully affects the male mind, although sexual life plays
a less important part in him than in the female.</p>

<p>In boys, the sexual appetite is often prematurely awakened, excited in
unnatural ways by bad example. Moreover, it varies enormously in
different individuals, a point to which we shall return when dealing
with pathology. Leaving aside unnatural appetites and abnormal forms
of sexual instinct we shall describe here its most spontaneous and
normal form.</p>

<p><b>Puberty. Awakening of the Sexual Instinct in Boys.</b>&mdash;Sooner or later
in different individuals, the boy pays attention to his erections,
which are at first produced in a reflex and <span class='pagenum'><a name="Page_78" id="Page_78">[78]</a></span>involuntary manner.
Mental development and reflection, so precocious in man, are causes
which draw attention to the differences of the sexes before the sexual
appetite is developed. It is, however, the first signs of this
appetite which concentrate the attention on these differences, for in
their absence, the boy is more indifferent to them than to the
straight or crooked form of a nose. Man has the habit of passing by
without notice anything which does not interest him, and this is why
we find, in individuals whose sexual appetite is developed late or
feebly, an indifference and ignorance in these matters which appear
almost incredible to those whose sexual appetite is precocious and
violent; while, on the contrary, the lively interest which the latter
show in everything concerning the sexes appears foolish and absurd to
the sexually indifferent.</p>

<p>The pairing of animals, even of insects, awakens a curious interest in
those whose sexual dispositions are strong and precocious; they
comprehend very quickly the reason and are led to draw analogies with
their own sensations in the same domain. The aspect of the female sex
has, however, a much stronger action still on the normal man. But here
is produced a peculiar phenomenon. What especially excites the boy in
the aspect of the female sex is anything unusual; the sight of certain
parts of the skin which are normally covered, the clothes or
ornaments, particular odors, women whom the boy is not accustomed to
see, etc. It is for this reason that brothers and sisters do not
excite, or excite very little, their reciprocal sexual appetite, at
least if there are no anomalies or exceptional exhibitions. The sexual
appetites of boys among savage peoples who live naked is hardly at all
excited by naked girls; on the other hand, it is strongly excited by
those who are clothed or ornamented in a peculiar manner. The sexual
appetite of a Mahometan is strongly excited by the nudity of the
feminine face, that of the European by that of a woman's legs, because
women are accustomed to veil their faces in the first case and their
legs in the second. These are naturally only relative differences.
When the sexual appetite of man is violent and unsatisfied woman
excites it in a general way, if she is not too old or repulsive.</p>

<p><span class='pagenum'><a name="Page_79" id="Page_79">[79]</a></span>A second important character of the normal sexual appetite is the
special attraction that appearances of health and strength in woman
produce in man. Healthy forms, normal odors, a normal voice, a skin
healthy in appearance and to the touch, constitute attractions which
charm and excite man, while all that is unhealthy or faded, every
pathological odor, produce a repulsive effect and hinders or
diminishes sexual desire.</p>

<p>Everything connected with the sexual organs, their appearance, touch
and odor, tend to excite the sexual appetite, all the more when they
are usually covered; it is the same with the breasts.</p>

<p>The first sexual sensations are of a quite indeterminate nature;
something unconscious and obscure inclines the boy toward the female
sex and makes it appear desirable. A boy may thus become enamored of
the portrait of a woman with a swelling bosom and alluring eyes and be
seized with desire, either at their sight or only on remembrance. This
desire is not concentrated especially on the sexual act, as with an
adult who is already experienced in these matters; it is more
generalized and vague, although sensual.</p>

<p>For a long time, these repeated aspirations, impulses and desires,
remain unsatisfied. In different individuals the imagination
associates the most diverse images with such manifestations of the
sexual appetite. The objects of the latter appear in dreams and
provoke nocturnal erections. The boy soon remarks a sensory
localization of his appetites in his sexual organs, especially in the
glans penis, but also in the surrounding parts, and the known or only
vaguely defined image of the female sexual organs, which is hardly
present at the first appearance of his desires, begin to excite him
more and more.</p>

<p>In natural or savage man, as well as in animals, the boy then makes
attempts at coitus and soon attains his object, for, in the state of
nature, man marries as soon as puberty is attained.</p>

<p><b>Nocturnal Emissions.</b>&mdash;In civilized man such difficulties are opposed
to marriage, that he replaces it by prostitution, or by more or less
unnatural means, as soon as his sexual appetite becomes strong. In
those who abstain, the images produced by sexual excitation, combined
with erections, act more strongly <span class='pagenum'><a name="Page_80" id="Page_80">[80]</a></span>during sleep than waking and
produce ejaculations of semen called nocturnal emissions or
pollutions. These generally occur during erotic dreams, and as the
dreams produce the illusion of real perception, in quality as well as
in intensity, it is not surprising that they are followed by an orgasm
and ejaculation of semen.</p>

<p><b>Masturbation.</b>&mdash;In the waking state the unsatisfied sexual appetite
may produce such excitation that the boy applies friction to the glans
penis, which cause voluptuous sensations. As soon as he has made this
discovery he repeats the act and provokes ejaculation of semen
artificially. Thus arises the bad habit of masturbation or onanism, a
habit which is both depressing and exhausting, which takes an
increasing hold on those who practice it. Although from the purely
mechanical point of view masturbation causes a more normal ejaculation
than nocturnal emissions, which are often interrupted by awakening and
the vanishing of the dream which produced them, it has a much more
harmful effect, by its frequency and especially by its depressing
action on sentiment and will. We shall return to this subject in
Chapter VIII.</p>

<p>The accumulation of semen in the seminal vesicles strongly excites the
sexual appetite of man, and he is momentarily satisfied by their
evacuation. But we shall soon see that this purely organic or
mechanical excitation, which seems at first to be only adapted for
natural wants, does not in man play the principal role. We can easily
understand that it cannot be the principal moving power of the sexual
act. In fact, for any of the animals in which copulation occurs, the
possibility of accomplishing this is not connected solely with the
accumulation of semen, for it depends on obtaining a female. It is
necessary, therefore, for the accumulated semen to wait, and for the
perception of the female by the aid of the senses to excite the male
to coitus.</p>

<p><b>External Signs of the Sexual Appetite.</b>&mdash;Like every other desire the
sexual appetite betrays itself by the physionomy. This consists in the
play of cerebral activity, that is the thoughts, sentiments and
resolutions, on the muscles by means of motor nerves and nerve
centers. It is not limited to the face but extends to the whole body.
The abdomen, the hands and even <span class='pagenum'><a name="Page_81" id="Page_81">[81]</a></span>the feet have their physionomy; that
of the muscles of the face and eyes is, however, the most active and
most expressive. Sexual desire betrays itself in looks, by the
expression of the face and by certain movements in the presence of the
female sex. Men differ greatly in the way in which they betray or hide
their sentiments and thoughts by the play of their muscles, so that
the inner self is not always reflected without. Moreover, the
expression of sexual desire by the play of the physionomy may be
confounded with that of other sentiments, so that one who appears
libidinous is not always so in reality, and inversely.</p>

<p><b>Continence in Man.</b>&mdash;Abstinence or sexual continence is by no means
impracticable for a normal young man of average constitution,
assiduous in intellectual and physical work, abstaining from all
artificial excitations, especially from all narcotics and alcohol in
particular, for these substances paralyze the judgment and will. When
sexual maturity is complete, that is after about twenty years,
continence is usually facilitated by nocturnal emissions accompanied
by corresponding dreams. The health does not suffer from these in any
way. However, in the long run this state cannot be considered as
normal, especially when there is no hope of it coming to an end in a
reasonable time. What is much more abnormal are the numerous
artificial sexual excitations that civilization brings with it.</p>

<p><b>Sexual Power.</b>&mdash;The individual variations in the sexual instinct are
enormous, and may be said to vary from zero to an intense and
perpetual excitation called <i>Satyriasis</i>. By sexual power is
understood the faculty of accomplishing coitus. This power in the
first place requires strong and complete erections, as well as the
faculty of following them by frequent seminal ejaculations, without
being precipitate. Impotence or incapacity for coitus belongs to
pathology and consists usually in the absence or defectiveness of
erections. Sexual power and appetite generally go together, but not
always, for it is possible to be powerful with feeble sexual appetite,
and intense appetite sometimes goes with impotence; the latter
condition, it is true, is pathological. Sexual power also varies so
much in individuals that it is hardly possible to fix a limit between
the normal and the pathological.</p>

<p><span class='pagenum'><a name="Page_82" id="Page_82">[82]</a></span>The sexual power and appetite in man are strongest on the average
between 20 and 40 years, especially between 25 and 35. But, while
young men of 18 to 20 years or more may be still tranquil, without
having had seminal ejaculations, one often finds, among races who
mature earlier, boys of 12 or 16 who are fully developed both in
sexual power and appetite. In our Aryan races, however, when this
occurs before the age of 14, it is a case of pathological precocity.
The late appearance of sexual power and appetite is rather a sign of
strength and health.</p>

<p>After the age of 40, the sexual power slowly diminishes, and after the
seventieth year, or even before this, becomes extinct. Exceptionally
one finds old men of 80 who are still capable. Normally the sexual
appetite diminishes with age; often, however, especially when it is
artificially excited, it lasts longer than sexual power.</p>

<p>As regards sexual power we must distinguish between that of copulation
and that of fecundation. The power may exist without the latter, when
the testicles have ceased to functionate, while the other glands, in
particular the prostate, second the venereal orgasm by their
secretion, when the power of erection is still preserved. Inversely,
the testicles may contain healthy spermatozoa in the impotent. In this
case artificial fecundation by the syringe is practicable.</p>

<p><b>Individual Variations in Sexual Power.</b>&mdash;The fact that there are men
who for several years can copulate several times a day proves to what
extent sexual power varies in man. Sexual excitation and desire may
sometimes attain such a degree that they are repeated a few minutes
after ejaculation. It is not rare for a man to perform coitus ten or
fifteen times in a single night, in brothels and elsewhere, although
such excess borders on the domain of pathology. I know a case in which
coitus was performed thirty times. I was once consulted by an old
woman of 65 who complained of the insatiable sexual appetite of her
husband, aged 73! He awakened her every morning at three o'clock to
have connection, before going to work. Not content with this, he
repeated the performance every evening and often also after the
mid-day meal. Inversely, I have seen <span class='pagenum'><a name="Page_83" id="Page_83">[83]</a></span>healthy looking husbands, at the
age of greatest sexual power, accuse themselves of excess for having
cohabited with their wives once a month or less. The reformer,
<i>Luther</i>, who was a practical man, laid down the average rule of two
or three connections a week in marriage, at the time of highest sexual
power. I may say that my numerous observations as a physician have
generally confirmed this rule, which seems to me to conform very well
to the normal state to which man has become gradually adapted during
thousands of years.</p>

<p>Husbands who would consider this average as an imprescriptible right
would, however, make wrong pretensions, for it is quite possible for a
normal man to contain himself much longer, and it is his duty to do
so, not only when his wife is ill, but also during menstruation and
pregnancy.</p>

<p>The question of sexual relations during pregnancy is more difficult,
on account of its long duration. In this case caution is necessary,
but total abstinence from sexual connection is, in my opinion,
superfluous.</p>

<p><b>The Desire of Change in Man.</b>&mdash;A peculiarity of the sexual appetite
in man, which is fatal for society, is his desire for change. This
desire is not only one of the principal causes of polygamy, but also
of prostitution and other analogous organizations. It arises from the
want of sexual attraction in what one is accustomed to and from the
stronger excitation produced by all that is new; a phenomenon of which
we have spoken above. On the average, woman has a hereditary
disposition which is much more monogamous than man. The sexual
appetite thus loses its intensity from the prolonged habit of
connection with the same woman, but, becomes much more intense with
other women, if not in all men at any rate in most. Such desires may
generally be overcome by the aid of a true and noble love, and by
sentiments of duty and fidelity toward the family and toward a
respected wife. We cannot, however, deny that they exist, nor that
they are the cause of the worst excesses, and the most violent scenes,
often with a tragic result. We shall return to this subject later.</p>

<p><b>Excitation and Cooling of the Sexual Appetite.</b>&mdash;Without touching the
domain of pathology, I must again dwell on the great <span class='pagenum'><a name="Page_84" id="Page_84">[84]</a></span>individual
diversity of the objects of the male sexual appetite. It is usually
young but mature female forms of healthy appearance, and especially
the sight of the nudity of certain parts of the body which are usually
covered, particularly the breasts and sexual organs, which most
strongly excite the sexual appetite in man. It is the same with the
corresponding odors. The voice, the physionomy, the clothing and many
other details may also provoke his desires. There are, however, men
who are more excited by thin and pale women.</p>

<p>Certain attributes excite one and not another; for instance, the hair,
certain odors, certain forms of face, a certain fashion of clothing,
the form of the breasts, etc. The peculiarities, which are absent in
women with whom a man has been on familiar terms in his youth are
generally those which attract the most. In sexual matters contrasts
tend to mutual attraction. Thin people often become enamored of fat,
short ones of long ones, and inversely. One cannot, however, fix any
rules. One often sees young men excited at the sight of women of older
age, and old men enamored of very young women, even of children. All
these discrepancies constitute the more important points of origin of
sexual pathology. In spite of all, there still exist a great number of
tranquil men with monogamous instincts and not fond of change. Lastly,
we must not forget that super-abundant feeding and idleness exalt the
sexual appetite and tend to polygamy, while hard work, especially
physical, and frugal diet diminish it.</p>

<p>It is needless to say that the mental qualities react powerfully on
the sexual appetite. A quarrelsome temper, coldness and repulsion on
the part of a woman cool the desires of the man, while an ardent
sexual desire on the part of the woman, her love and tenderness, tend
to increase and maintain them. We are dealing here with purely animal
sexual instinct, and we may state that the sexual appetite of woman
generally excites strongly that of man, and considerably increases his
pleasure during coitus. There are, however, exceptions in the inverse
sense, in which coldness and disgust on the part of the woman excite
the passion of certain men, who have, however, no taste for libidinous
women. All degrees are found in this domain.</p>

<p><span class='pagenum'><a name="Page_85" id="Page_85">[85]</a></span>Active in the sexual act the man desires corresponding sentiments in
the woman. But, on the other hand, all want of natural reserve, and
delicate sentiment, and all cynical sexual provocation on the part of
a woman, produce in the normal man a repulsive effect. The normal
woman possesses an admirable instinct in these matters and knows how
to betray her feelings in a sufficiently fine and delicate manner, so
as not to hurt those of the man.</p>

<p>A phenomenon, which we shall meet with in Chapter VIII, under the name
of <i>psychic impotence</i>, shows the powerful and disturbing interference
of thoughts on the automatic action of instinctive sexual activity. A
momentary psychic impotence is not necessarily pathological. While
voluptuous sensations alternate during coitus with desire and
corresponding erotic representations, a sudden idea of the
ridiculousness of the situation, signs of pain or of bad temper in the
woman, the idea of impotence or of the real object of coitus; finally,
anything which acts as a contrast to the sensations and impulses of
coitus, may interrupt it, so that the voluptuous sensations and sexual
appetite disappear and erection subsides. Voluntary efforts are often
incapable of putting things right again. The charm is broken, and only
new images and new sentiments associated instinctively with the sexual
appetite can be re&euml;stablished, by making the subconscious state
preponderate over the reasoning consciousness.</p>

<p><b>Influence of Modern Civilization. Pornography.</b>&mdash;Human sexuality has
been unfortunately perverted and in part grossly altered by
civilization, which has even developed it artificially in a
pathological sense. The point has been reached of considering as
normal, relations which are in reality absolutely abnormal. For
example, it is maintained that prostitution produces normal coitus in
man. How can this term be seriously employed in speaking of connection
with a prostitute who is absolutely indifferent to it, and who seeks
only to excite her clients artificially and to get their money,
without mentioning venereal diseases which she so often presents them
with! Forgetful of the natural aim of the sexual appetite,
civilization has transformed it into artificial enjoyment, and has
invented all possible means to increase and diversify it.</p>

<p><span class='pagenum'><a name="Page_86" id="Page_86">[86]</a></span>As far back as the history of civilization goes we see this state of
affairs, and in this sense we are neither better nor worse than our
ancestors. But we possess more diverse and more refined measures than
barbarian peoples, and than our direct ancestors, to satisfy our
unwholesome desires. Modern art in particular often serves to excite
eroticism, and we must frankly admit that it often descends to the
level of pornography. Hypocritical indignation against those who dare
to say this often serves only to cover in the name of art the most
indecent excitants of eroticism.</p>

<p>Photography and all the perfected methods of reproduction of pictures,
the increasing means of travel which facilitate clandestine sexual
relations, the industrial art which ornaments our apartments, the
increasing luxury and comfort of dwellings, beds, etc., are, at the
present day, so many factors in the science of erotic voluptuousness.
Prostitution itself has become adapted to all the pathological
excrescences of vice. In a word, the artificial culture of the human
sexual appetite has given rise to a veritable high school of
debauchery. The artistic and realistic representations of erotic
sexual scenes, so widespread at the present day, are much more capable
of exciting the sexual appetite than the crude and unnatural pictures
of former days, when, however, erotic objects of art generally
belonged to a few rich persons or to museums.</p>

<p><b>Influence of Repeated Sexual Excitations.</b>&mdash;The artificial and varied
repetition of sexual excitation, by means of objects which provoke it,
increases the sexual appetite. This cannot be doubted, for the law of
exercise is a general truth in the physiology of the nervous system.
This law, which is also called the law of training, shows that every
kind of nervous activity is increased by exercise. A man becomes a
glutton by accustoming himself to eat too much, a good walker by
exercising his legs. The habit of wearing fine clothes or of washing
in cold water causes these things to become a necessity. By
continually occupying ourselves with a certain thing, we take a liking
for it and often become virtuosos. By always thinking of a disease we
are led to imagine that we suffer from it. A melody too often repeated
often becomes automatic and we whistle or hum it unconsciously.</p>

<p><span class='pagenum'><a name="Page_87" id="Page_87">[87]</a></span>Inversely, inactivity weakens the effect of irritations which
correspond to it. By neglecting certain activities or the provocation
of certain sensations, these diminish in intensity, and we cease more
and more to be affected by them. We become idle when we are inactive,
for the cerebral resistance accumulates, and idleness renders the
renewal of the corresponding activity more difficult. It is not
surprising, therefore, to find this law in the phenomena of the sexual
appetite, which diminishes with abstinence and increases with repeated
excitation and satisfaction. However, another force, that of the
accumulation of semen in the seminal vesicles, associated with an old
natural inherited instinct, often counteracts the law of exercise of
the nervous system, as the empty stomach excites the instinct of
nutrition. But, however imperious the hunger, and however
indispensable its satisfaction for the maintenance of life, this does
not impair the truth of the old saying, "Appetite comes by eating."</p>

<p>The exaggerated desire for sleep experienced by idle people is an
analogous phenomenon. Although sufficient sleep is a necessity for
healthy and productive cerebral activity, an exaggerated desire for
sleep may be artificially developed.</p>

<p>These phenomena are of fundamental importance in the question of the
sexual appetite. Here, the well-known axiom of moderation which says,
"Abuse does not exclude use" finds its application. An English
commentator on <i>Cicero</i> erroneously attributes to him the following:
"True moderation consists in the absolute domination of the passions
and appetites, as well as all wrong desires, by reason. It exacts
total abstinence from all things which are not good and which are not
of an absolutely innocent character." This definition is excellent,
although it is not <i>Cicero's</i>. It excludes, for example, the use of a
toxic substance such as alcohol, which is not a natural food, but not
the moderate satisfaction of the sexual appetite which is normally
intended for the preservation of the species, for this satisfaction
may be good or bad, normal or vicious, innocent or criminal, according
to circumstances. In this connection, the application of the right
measure, and choice of the appropriate object raise delicate and
complicated questions. So-called moral sermons lead to nothing in this
domain.</p>

<p><span class='pagenum'><a name="Page_88" id="Page_88">[88]</a></span>After numerous personal observations made on very diverse individuals
who have consulted me with regard to sexual questions, I think I can
affirm that when a man wishes to be loyal to himself he is generally
able to distinguish between natural desire and artificial excitation
of the sexual appetite. To be pursued and tormented by sexual images
and desires, even when striving against them, and when the legitimate
and normal occasion to satisfy them is absent, is not the same thing
as to pass the time in inventing means of artificial excitement to
pleasure and orgy while leading an idle and egoistic life. I speak
here of the normal man and not of certain pathological states in which
the sexual appetite takes the character of a perpetual obsession, even
against the will of the patient. By serious and persevering work and
by avoiding all means of excitation, the sexual appetite can usually
be kept within the bounds of moderation.</p>

<p>We have mentioned above pornographic art as one of the means which
artificially excite the sexual appetite. Along with the interested
exploitation of the habit of taking alcoholic drinks, exploitation of
the sexual appetite constitutes one of the largest fields of what may
be called <i>social brigandage</i>. Besides pornographic pictures, the
principal means employed to artificially excite the sexual weaknesses
of man are the following:</p>

<p><i>Pornographic novels</i> in which sexual desire is excited by all the
artifice of the novelist, and in which the illustrations often rival
those we have just spoken of to seduce the purchaser.</p>

<p><i>Alcohol</i> which, by paralyzing the judgment and will as well as moral
inhibitory sentiments, excites the sexual appetite and renders it
grossly impulsive. Its first fumes make man enterprising, and he falls
an easy prey to proxenetism and prostitution, although it soon weakens
the sexual power.</p>

<p>But it is the modern arsenal of <i>prostitution</i> which plays the
principal role. The proxenets (pimps) exploit both the sexual
appetites of men and the weakness and venality of women. Their chief
source of gain consisting in the artificial excitation of the male
sexual appetite by all possible means, their art consists in dressing
their merchandise, the prostitutes, with attractive refinement,
especially when dealing with rich clients who pay well. It is on this
soil that are cultivated the most disgusting <span class='pagenum'><a name="Page_89" id="Page_89">[89]</a></span>artifices, intended to
excite even the most pathological appetites.</p>

<p>Other causes are added to lucre, or are the consequences of it. A boy
led to masturbation by pornographic pictures, or by the seduction of a
corrupted individual, becomes in his turn the seducer of his comrades.
Certain libidinous and unscrupulous women have often persuaded
adolescents and schoolboys to sleep with them, thus awakening
precocious and unhealthy sexual appetites.</p>

<p>Such habits which excite the sexual appetite and cause it to
degenerate artificially, develop in their turn a mode of sexual
boasting in men, the effects of which are deplorable. To appear manly,
the boy thinks he ought to have a cigar in his mouth, even if it makes
him sick. In the same way the spirit of imitation leads youth to
prostitution. The fear of not doing as the others and especially the
terror of ridicule constitute a powerful lever which is abused and
exploited. Fearing mockery, a youth is the more easily seduced by bad
example the less he is put on guard by parents or true friends.
Instead of explaining to him in time, seriously and affectionately,
the nature of sexual connection, its effects and dangers, he is
abandoned to the chance of the worst seductions.</p>

<p>In this way the sexual appetite is not only artificially increased and
often directed into unnatural channels, but also leads to the
poisoning and ruin of youth by venereal diseases, to say nothing of
alcoholism.</p>

<p>We have referred especially to educated youth, but the youth of the
lower classes are perhaps in a still worse condition, owing to the
promiscuity of their life in miserable dwellings. They often witness
coitus between their parents, or are themselves trained in evil ways
for purposes of exploitation.</p>

<p>It is astonishing that the results of such abominable deviation of the
sexual appetite are not worse. No doubt excesses disturb the ties of
marriage and of the family, and often provoke impotence and other
disorders of the sexual functions. It must, however, be admitted that
their satellites, the venereal diseases, and their most common
companion, alcoholism, are in reality the greatest destroyers of
health, and make much more <span class='pagenum'><a name="Page_90" id="Page_90">[90]</a></span>considerable ravages in society than the
artificial increase and abnormal deviations of the sexual appetite
itself. However, the latter by themselves very often poison the mind
and social morality, as we shall have occasion to see.</p>

<p>Immoderate sexual desire, provoked in men by the artificial
excitations of prostitution, etc., is a bad acquisition. It renders
difficult the accustomance to marriage, fidelity and ideal and
life-long love for the same woman. It is true, that many old <i>rou&eacute;s</i>
and <i>habitu&eacute;s</i> of brothels later on become faithful husbands and
fathers, especially when they have had the luck to escape venereal
disease.</p>

<p>But whoever looks behind the scenes may soon convince himself that the
happiness of most unions of this kind is very relative. The
degradation of the sexual sentiment of a man who has long been
accustomed to live with prostitutes is never entirely effaced, and
generally leaves indelible traces in the human brain.</p>

<p>I readily admit that a man with good hereditary dispositions, who has
only yielded for a short time to seductive influences, may be reformed
by a true and profound love. But even in him, excesses leave traces
which later on may easily lead him astray when he becomes tired of the
monotony of conjugal relations with the same woman. On the other hand,
we must also recognize that sexual relations in themselves, even in
marriage, create a habit which often urges a married man to
extra-nuptial coitus, even when he had remained continent before
marriage.</p>

<p>The tricks which are played on a man by his sexual appetite,
especially by his polygamous instincts, must not, however, be
confounded with the systematic, artificial and abnormal training of
the same appetite. The physical and psychic attractions of a woman are
capable of completely diverting the sexual desires of a man from their
primary object, and of directing them on the siren who captivates his
senses. The elements of the sexual appetite here form an inextricable
mixture with those of love, and constitute the inexhaustible theme of
novels and most true and sensational love stories.</p>

<p>Hereditary pathological dispositions play a considerable role <span class='pagenum'><a name="Page_91" id="Page_91">[91]</a></span>in many
cases of this kind. Also, marriages of sudden and passionate love (we
are not dealing here with love marriages concluded after sufficient
reflection and deep mutual acquaintanceship) are not more stable than
the so-called "<i>mariages de convenance</i>," for passionate natures,
usually more or less pathological, are apt to fall from one extreme to
the other. The power exercised by sexual passion in such cases is
terrible. It produces conditions that may lead to suicide or
assassination. In men whose power of reason is neither strong nor
independent, opinions and conceptions are frequently changed; love may
change to hatred and hatred to love, the sentiment of justice may lead
to injustice, the loyal man may become a liar, etc. In fact the sexual
appetite is let loose like a hurricane in the brain and becomes the
despot of the whole mind. The sexual passion has often been compared
to drunkenness or to mental disease. Even in its mildest forms it
often renders the husband incapable of sexual connection with his
wife.</p>

<p>For example, a man may cherish, respect and even adore his wife, and
yet her presence and touch may not appeal to his senses, nor excite
his appetite or erection; while some low-minded woman will produce in
him an irresistible sensual attraction, even when he experiences
neither esteem nor love for her. In such cases sexual appetite is in
more or less radical opposition to love. Such extreme phenomena are
not rare, but hardly common. Although excited to coitus with the woman
in question, the husband would not in any case have her for wife, nor
even have children by her, for after the slightest reflection he
despises and fears her. Here, the sexual appetite represents the old
atavistic animal instinct, attracted by libidinous looks, exuberant
charms, in a word by the sensual aspect of woman.</p>

<p>On the contrary, in a higher domain of the human mind, the sentiments
of sympathy of true love, deeply associated with fidelity, and with
intellectual and moral intimacy, unite against the elementary power of
the animal instinct. Here we see dwelling in the same breast (or, to
speak more correctly, in the same central nervous system) two souls,
which struggle with each other.</p>

<p>We are not dealing here with cases in which a new passion <span class='pagenum'><a name="Page_92" id="Page_92">[92]</a></span>arrives to
turn the man from his old affection. No doubt the extreme cases of
which we have spoken are not usual, but we see in most men more or
less considerable mixtures of analogous sentiments in all possible
degrees, especially when the woman loved loses her physical
attractions from age or other causes.</p>

<p><b>The Procreative Instinct.</b>&mdash;The sexual appetite of man does not
consist exclusively in the desire for coitus. In many cases it is
combined, more or less strongly and more or less consciously, with the
desire to procreate children. Unfortunately, this desire is far from
being always associated with higher sentiments and with love of
children or the paternal instinct. In fact, conscious reasoning plays
a smaller part than the animal instinct of self-expansion. We shall
see later on that the procreative instinct often plays an important
role in our present civilization.</p>

<p><b>The Sexual Appetite in Woman.</b>&mdash;In the sexual act the role of the
woman differs from that of the man not only by being passive, but also
by the absence of seminal ejaculations. In spite of this the analogies
are considerable. The erection of the clitoris and its voluptuous
sensations, the secretion from the glands of <i>Bartholin</i> which
resembles ejaculation in the male, the venereal orgasm itself which
often exceeds in intensity that of man, are phenomena which establish
harmony in sexual connection.</p>

<p>Although the organic phenomenon of the accumulation of semen in the
seminal vesicles is absent in woman, there is produced in the nerve
centers, after prolonged abstinence, an accumulation of sexual desire
corresponding to that of man. A married woman confessed to me, when I
reproached her for being unfaithful to her husband, that she desired
coitus at least once a fortnight, and that when her husband was not
there, she took the first comer. No doubt the sentiments of this woman
were hardly feminine, but her sexual appetite was relatively normal.</p>

<p><b>Frequency of the Sexual Appetite in Woman.</b>&mdash;As regards pure sexual
appetite, extremes are much more common and more considerable in woman
than in man. In her this appetite is developed much less often
spontaneously than in him, and where it is so, it is generally later.
Voluptuous sensations are usually only awakened by coitus.</p>

<p><span class='pagenum'><a name="Page_93" id="Page_93">[93]</a></span>In a considerable number of women the sexual appetite is completely
absent. For these, coitus is a disagreeable, often disgusting, or at
any rate an indifferent act. What is more singular, at least for
masculine comprehension, and what gives rise to the most frequent
"quid pro quos," is the fact that such women, absolutely cold as
regards sexual sensations, are often great coquettes, over-exciting
the sexual appetites of man, and have often a great desire for love
and caresses. This is more easy to understand if we reflect that the
unsatiated desires of the normal woman are less inclined toward coitus
than toward the assemblage of consequences of this act, which are so
important for her whole life. When the sight of a certain man awakes
in a young girl sympathetic desires and transports, she aspires to
procreate children with this man only, to give herself to him as a
slave, to receive his caresses, to be loved by him only, that he may
become both the support and master of her whole life. It is a question
of general sentiments of indefinite nature, of a powerful desire to
become a mother and enjoy domestic comfort, to realize a poetic and
chivalrous ideal in man, to gratify a general sensual need distributed
over the whole body and in no way concentrated in the sexual organs or
in the desire for coitus.</p>

<p><b>Nature of the Sexual Appetite in Woman.</b>&mdash;The zone of sexual
excitation is less specially limited to the sexual organs in woman
than in man. The nipples constitute in her an entire zone and their
friction excites voluptuousness. If we consider the importance in the
life of woman, of pregnancy, suckling, and all the maternal functions,
we can understand why the mixture of her sentiments and sensations is
so different from that of man. Her smaller stature and strength,
together with her passive role in coitus, explain why she aspires to a
strong male support. This is simply a question of natural phylogenetic
adaptation. This is why a young girl sighs for a courageous, strong
and enterprising man, who is superior to her, whom she is obliged to
respect, and in whose arms she feels secure. Strength and skill in man
are the ideal of the young savage and uncultured girl, his
intellectual and moral superiority that of the young cultivated girl.</p>

<p><span class='pagenum'><a name="Page_94" id="Page_94">[94]</a></span>As a rule women are much more the slaves of their instincts and habits
than men. In primitive peoples, hardiness and boldness in men were
qualities which made for success. This explains why, even at the
present day, the boldest and most audacious Don Juans excite most
strongly the sexual desires of women, and succeed in turning the heads
of most young girls, in spite of their worst faults in other respects.
Nothing is more repugnant to the feminine instinct than timidity and
awkwardness in man. In our time women become more and more
enthusiastic over the intellectual superiority of man, which excites
their desire. Without being indifferent to it, simple bodily beauty in
man excites the appetite of women to a less extent. It is astonishing
to see to what point women often become enamored of old, ugly or
deformed men. We shall see later on that the normal woman is much more
particular than man in giving her love. While the normal man is
generally attracted to coitus by nearly every more-or-less young and
healthy woman, this is by no means the case in the normal woman with
regard to man. She is also much more constant than man from the sexual
point of view. It is rarely possible for her to experience sexual
desire for several men at once; her senses are nearly always attracted
to one lover only.</p>

<p>The instinct of procreation is much stronger in woman than in man, and
is combined with the desire to give herself passively, to play the
part of one who devotes herself, who is conquered, mastered and
subjugated. These negative aspirations form part of the normal sexual
appetite of woman.</p>

<p>A peculiarity of the sexual sentiments of woman is an ill-defined
pathological phenomenon with normal sensations, a phenomenon which in
man, on the contrary, forms a very marked contrast with the latter; I
refer to the <i>homosexual</i> appetite, in which the object is an
individual of the same sex. Normally, the adult man produces on
another man an absolutely repulsive effect from the sexual point of
view; it is only pathological subjects, or those excited by sexual
privation who are affected with sensual desires for other men. But in
woman a certain sensual desire for caresses, connected more or less
with unconscious and ill-defined sexual sensations, is not limited to
<span class='pagenum'><a name="Page_95" id="Page_95">[95]</a></span>the male sex but extends to other women, to children, and even to
animals, apart from pathologically inverted sexual appetites. Young
normal girls often like to sleep together in the same bed, to caress
and kiss each other, which is not the case with normal young men. In
the male sex such sensual caresses are nearly always accompanied and
provoked by sexual appetite, which is not the case in women. As we
have already seen, man may separate true love from the sexual appetite
to such an extent that two minds, each feeling in a different way, may
inhabit the same brain. A man may be a loving and devoted husband and
at the same time satisfy his animal appetites with prostitutes. In
woman, such sexual dualism is much more rare and always unnatural, the
normal woman being much less capable than man of separating love from
sexual appetite.</p>

<p>These facts explain the singular caprices of the sexual appetite and
orgasm in the normal woman, in whom these phenomena are not easily
produced without love.</p>

<p>The same woman who loves one man and not another is susceptible to
sexual appetite and voluptuous sensations when she cohabits with the
first, while she is often absolutely cold and insensible to the most
passionate embraces of the second. This fact explains the possibility
of prostitution as it exists among women. The worst prostitutes, who
have connection with innumerable paying clients without feeling the
least pleasure, generally have a "protector" with whom they are
enamored and to whom they devote all their love and sincere orgasms,
all the time allowing themselves to be plundered and exploited by him.</p>

<p>What the normal woman requires from man is love, tenderness, a firm
support for life, a certain chivalrous nature, and children. She can
renounce the voluptuous sensations of coitus infinitely more easily
than the exigencies I have just indicated, which are for her the
principal things. Nothing makes a woman more indignant than the
indifference of her husband, when, for instance, he treats her simply
as a housekeeper. Some have maintained that the average woman is more
sensual than man, others that she is less so. Both these statements
are false: she is sensual <i>in another manner</i>.</p>

<p><span class='pagenum'><a name="Page_96" id="Page_96">[96]</a></span>All the peculiarities of the sexual appetite in woman are thus the
combined product of: (1) the profound influence of the sexual
functions on her whole existence; (2) her passive sexual role; (3) her
special mental faculties. By these, and more especially by her passive
sexual role, are explained her instinctive coquettishness, her love of
fiery and personal adornment, in a word her desire to please men by
her external appearance, by her looks, movements and grace. These
phenomena betray the instinctive sexual desires of the young girl,
which as we have just seen, do not normally correspond to a direct
desire for coitus.</p>

<p>While a virgin experiences in her youth the sensations we have just
described, things change after marriage, and as a general rule after
repeated sexual connections. If these do not provoke voluptuous
sensations in some women, they do in the majority, and this is no
doubt the normal state of affairs. Habit, then, produces an increasing
desire for coitus and its sensations, and it is not rare, in the
course of a long life in common, for the roles to be reversed and the
woman become more libidinous than the man. This partly explains why so
many widows are anxious to remarry. They easily attain their object,
as men quickly succumb to the sexual desire of woman when it is
expressed in an unequivocal manner.</p>

<p>In widows, two strong sentiments struggle against each other, with
variable results in different individuals; on the one hand, feminine
constancy in love, and the memory of the deceased; on the other hand,
the acquired habit of sexual connection and its voluptuous sensations,
which leaves a void and appeals for compensation. The sexual appetite
being equal, the first sentiment prevails generally in religious women
or those of a deeply moral or sentimental character, while the second
prevails in women of more material or less-refined nature, or in those
simply guided by their reason. In these internal struggles, the more
delicate sentiments and the stronger will of the woman result from the
fact that when she wishes she can overcome her appetites much better
than man. But, in spite of this, the power of the sexual appetite
plays an important part in the inward struggle we have just mentioned.
When this appetite is absent <span class='pagenum'><a name="Page_97" id="Page_97">[97]</a></span>there is no struggle, and the widow's
conduct is dictated either by her own convenience, or by the instinct
which naturally leads a woman to yield to the amorous advances of a
man.</p>

<p>At the critical age, that is the time when menstruation ceases,
neither the sexual appetite nor voluptuous sensations disappear,
although desire diminishes normally as age advances. In this respect
it is curious to note that old women possess no sexual attraction for
men, while they often feel libidinous desires almost as strongly as
young women. This is a kind of natural anomaly.</p>

<p>As we have already stated, individual differences in the sexual
appetite are much greater in woman than in man. Some women are
extremely excitable, and from their first youth experience violent
sexual desire, causing them to masturbate or to throw themselves onto
men. Such women are usually polyandrous by nature, although the sexual
appetite in woman is normally much more monogamous than that of man.
Such excesses in woman take on a more pathological character than in
man, and go under the name of <i>nymphomania</i>. The insatiability of
these females, who may be met with in all classes of society, may
become fabulous. Night and day, with short interruptions for sleeping
and eating, they are, in extreme cases, anxious for coitus. They
become less exhausted than men, because their orgasm is not
accompanied by loss of semen.</p>

<p>Although in the normal state woman is naturally full of delicacy and
sentiments of modesty, nothing is easier than to make these disappear
completely by training her systematically to sexual immodesty or to
prostitution. Here we observe the effects of the routine and
suggestible character of feminine psychology, of the tendency of woman
to become the slave of habit and custom, as well as of her
perseverance when her determined will pursues a definite end.
Prostitution gives us sad proofs of this fact.</p>

<p>The psychology of prostitutes is very peculiar. Attempts to restore
them to a moral life nearly always fail hopelessly; it is rare to see
them permanently successful. Most of these women have a heredity of
bad quality and are of weak character, idle and libidinous. They find
it much easier to gain their living by <span class='pagenum'><a name="Page_98" id="Page_98">[98]</a></span>prostitution, and forget their
work, if they have ever learned any. The poverty, drunkenness and
shame which follow seduction and illegitimate birth have no doubt
driven more than one prostitute to her sad trade, but the naturally
evil dispositions of these women constitute without any doubt the
principal cause. Alcohol, venereal diseases and bad habits, combined
with continually repeated sexual degradation, afterwards determine
progressive decadence.</p>

<p>Some of these women, however, of better quality, only surrender
themselves to prostitution by compulsion; they suffer from this
existence and strive to escape from it. The grisettes and lorettes<a name="FNanchor_2_2" id="FNanchor_2_2"></a><a href="#Footnote_2_2" class="fnanchor">[2]</a>
form a group intermediate between prostitution and natural love; they
are women who hire themselves for a time to one man in particular, and
are maintained and paid by him in return for satisfying his sexual
appetites. Here again, sexual desire only exceptionally plays the
chief role. The conduct of these women results from their loose
character and pecuniary interest.</p>

<p>If, therefore, we admit on the one hand that the sexual excesses of
the female sex are especially grafted on hereditary disposition of
character, or are primarily due to strong appetites, we are obliged on
the other hand to recognize that the great role played by sexuality in
the brain of woman renders it more difficult for her than for man to
return to better ways when she has once prostituted herself, or when
she has surrendered in any way to sexual licentiousness, even when her
original quality was not bad.</p>

<p>In man the sexual appetite is much more easily separated than in woman
from other instincts, sentiments and intellectual life in general, and
possesses in him, however powerful it may be, a much more transient
character, which prevents it dominating the whole mental life.</p>

<p>I have dwelt so much on this point because it is essential to know the
differences which exist between man and woman in this respect, and to
take them into account if we wish to give a <span class='pagenum'><a name="Page_99" id="Page_99">[99]</a></span>just and healthy judgment
on the sexual question from the social point of view. The more it is
our duty to give the same rights to both sexes, the more absurd it is
to disregard the profoundness of their differences and to imagine that
these can ever be effaced.</p>

<p><b>Flirtation.</b>&mdash;If we look in an English dictionary for the meaning of
the word <i>flirt</i>, we find it equivalent to coquetry. But this English
term has become fixed and modernized in another sense which has become
international, to express the old idea of a series of well-known
phenomena which must be clearly distinguished from coquetry.</p>

<p>Coquetry, an especially feminine attribute, is not in itself dependent
on the sexual appetite; it is an indirect irradiation, purely
psychical, and we shall speak of it later on. Flirtation, as we now
understand the term, is directly connected with the sexual appetite,
and constitutes its external impression in all the wealth of its
forms, as much in man as in woman. In a word, flirtation is a
polymorphous language which clearly expresses the sexual desires of an
individual to the one who awakens these desires, actual coitus alone
excepted.</p>

<p>Flirtation may be practiced in a more or less unconscious manner. It
is by itself neither a psychic attribute nor sexual appetite, for a
human being may so hide and overcome his appetites that no one remarks
them; and on the contrary, he may simulate sexual appetite without
feeling it, or at any rate behave in such a way as to excite it in his
partner. Flirtation thus consists in an activity calculated to
disclose the eroticism of the subject as well as to excite that of
others. It is needless to say that the nature of coquetry disposes to
flirtation.</p>

<p>Flirtation comprises all the sport of love, kisses, caresses and all
kinds of sexual excitation even to orgasm, without reaching the
consummation of coitus. All degrees may be noted; and, according to
temperament, flirtation may be limited to slight excitation of the
sexual appetite or may extend to violent and rapidly increasing
emissions. The considerable individual differences which exist in
sexual sensibility result in the same perception or the same act
having little effect on one individual, while it excites another to a
high degree. In the latter case, especially <span class='pagenum'><a name="Page_100" id="Page_100">[100]</a></span>in man, flirtation may
even lead to venereal orgasm without coitus, and even without any
manipulations which resemble it. A woman of exuberant form, assuming
sensual and voluptuous attitudes, may thus provoke an ejaculation by
the slight and repeated friction of her dress against the penis of an
excitable dancer.</p>

<p>The same thing often occurs when a passionate couple caress and
embrace each other without the genital organs being touched or even
exposed. In this respect the woman is better protected than the man,
but when she is very excitable an orgasm may be produced in her during
the caresses of a passionate flirtation by the pressure or friction of
her legs against each other (a variety of masturbation in woman).</p>

<p>As a rule, however, things do not go so far as this in flirtation. The
sight and touch are used alternately. The eyes play an important part,
for they may express much and consequently act powerfully. A pressure
of the hands, an apparently chance movement, touching the dress and
the skin, etc., are the usual means of flirtation. In situations where
people are close together or pressed against each other, as in railway
carriages, or at table, the legs play a well-known part, by pressure
of the knees and feet.</p>

<p>This dumb conversation of the sexual appetite begins at first in a
prudent and apparently innocent manner, so that the acting party does
not risk being taxed with impropriety; but as soon as he who began the
flirtation perceives that his slight invitations are welcome he grows
bolder, a tacit mutual agreement is established, and the game
continues without a single word betraying the reciprocal sensations.
Many who practice flirtation, both men and women, avoid betraying
themselves by words, and they take pleasure in this mutual excitation
of their genital sensibility, however incomplete it may be.</p>

<p>Flirtation may assume very different forms according to education and
temperament. The action of alcohol on the brain develops the coarsest
forms of flirtation. Every one knows the clumsy embraces of
semi-intoxicated persons which can often be seen at night or on
Sundays and holidays, in the street or in railway carriages, etc. I
designate these by the <span class='pagenum'><a name="Page_101" id="Page_101">[101]</a></span>term "alcoholic flirtation." Even in the best
and most refined society flirtation loses its delicacy even under the
effect of the slightest degree of alcoholic intoxication.</p>

<p>Flirtation assumes a more delicate and more complicated character,
rendering it gracious and full of charm, in persons of higher
education, especially when they are highly intellectual or artistic.</p>

<p>We must also mention the intellectual variety of flirtation which is
not expressed by sight or touch, but only by language. Delicate
allusions to sexual matters and somewhat lascivious conversation
excite eroticism as much as looks and touch. According to the
education of the persons concerned, this talk may be coarse and
vulgar, or on the contrary refined and full of wit, managed with more
or less skill, or clumsily. Here the natural finesse of woman plays a
considerable part. Men wanting in tact are clumsy and offensive in
their attempts at flirtation, and thus extinguish instead of exciting
the woman's eroticism. The manner in which alcoholic flirtation
manifests itself in cynical, dull, obtrusive and stupid conversation,
corresponds to its other forms of expression. Woman desires
flirtation; but does not wish it to assume an unbecoming form.</p>

<p>One can say anything to a woman; all depends on the way in which it is
said. I have seen lady doctors with whom one could discuss the most
ticklish subjects, profoundly shocked by the misplaced pleasantries of
a tactless professor. In themselves these pleasantries were quite
innocent for medical ears, as my lady colleagues were finally obliged
to admit, when I pointed out to them the specially feminine character
of their psychic reaction, proving to them that they listened without
a frown to things ten times worse, when the lecturer gave them a moral
tone.</p>

<p>Men also generally feel disgusted with the dull, cynical or clumsy
form of female eroticism, although they are not usually over-refined
themselves in this respect.</p>

<p>This last phenomenon leads us to distinguish between flirtation in man
and in woman. For woman it constitutes the only permissible way of
expressing erotic sentiments, and even then much restraint is imposed
on her. Circumstances develop in <span class='pagenum'><a name="Page_102" id="Page_102">[102]</a></span>her the art of flirtation and give
it remarkable finesse. Unless she exposes herself to great danger,
woman can only leave her sensuality to be guessed. Every audacious and
tactless provocation fails in its object; it drives away the men and
destroys a young girl's reputation. Even when possessed by the most
violent erotic desire woman cannot ostensibly depart from her passive
role without compromising herself. Nevertheless, she succeeds on the
whole very easily in exciting the passions of man, by the aid of a few
artifices. No doubt she does not entirely dominate him by this means.
She must be very delicate and adroit, at any rate at first, in the
provocative art of flirtation. These frivolities are greatly
facilitated by her whole nature and by the character of her habitual
eroticism. Man, on the other hand, may be more audacious in the
expression of his passion. This brings us back to what has been said
concerning the sexual differences.</p>

<p>A whole volume could be written on the forms of flirtation, which is
the indispensable expression of all sexual desire. Among engaged
couples it assumes a legal character and even a conventional form. The
way in which barmaids flirt with their customers is also somewhat
conventional, although in quite a different way. In society,
flirtation is generally seasoned with more Attic salt, whether it is
not allowed to exceed certain limits, or whether it leads to free
liaisons after the manner of the Greek hetaira. In the country, among
peasant girls and boys it takes a grosser form, if not more sensual,
than among the cultivated classes; in the latter, language takes the
principal part. Among rich idlers in watering places, large hotels,
and even in some sanatoriums, flirtation takes a dominant place and
constitutes, in all its degrees, the chief occupation of a great
number of the visitors. It grows like a weed wherever man has a
monotonous occupation or suffers from the ennui of idleness.</p>

<p>In certain individuals, flirtation takes the place of coitus from the
sensual, and love from the sentimental point of view. There are modern
crazy natures who spend their existence in all kinds of artificial
excitation of the senses, creatures of both sexes incapable of a
useful action.</p>

<p><span class='pagenum'><a name="Page_103" id="Page_103">[103]</a></span>As a momentary and transient expression of all the necessities of
love, flirtation has a right to existence; but, when cultivated on its
own account and always remaining as flirtation, it becomes a symptom
of degeneration or sexual depravity, among idle, crazy and vicious
persons of all kinds.</p>

<br />
<hr style="width: 15%;" />
<br />

<h4>FOOTNOTES:</h4>

<div class="footnote"><p class="noin"><a name="Footnote_2_2" id="Footnote_2_2"></a><a href="#FNanchor_2_2"><span class="label">[2]</span></a> The terms <i>grisette</i> and <i>lorette</i> are now obsolete, and
the names given to this class of women constantly varies. I shall,
nevertheless, employ them in the course of this work because they
clearly define certain special varieties of remunerated concubinage.</p></div>

<br />
<br />
<br />
<br />
<a name="CHAPTER_V" id="CHAPTER_V"></a><hr />
<span class='pagenum'><a name="Page_104" id="Page_104">[104]</a></span><br />

<h3>CHAPTER V<span class="totoc"><a href="#toc">ToC</a></span></h3>

<h4>LOVE AND OTHER IRRADIATIONS OF THE SEXUAL APPETITE IN THE HUMAN MIND</h4>
<br />

<p><b>Generalities. Jealousy.</b>&mdash;We have seen that the mechanism of the
appetites consists in instincts inherited from our animal ancestors by
mnemic engraphia and selection, and that it is situated in the
primordial or lower cerebral centers (basal ganglia, spinal cord,
etc.). In some of the lower animals we already find other instinctive
nervous reactions which constitute the indirect effects or derivatives
of the sexual appetite. The most evident of these is <i>jealousy</i>, or
the feeling of grief and anger produced in an individual when the
object of his sexual appetite is disputed by another individual of the
same sex. Jealousy may also arise from other instincts, such as those
of nutrition, ambition, etc.; but it forms one of the most typical
complements of the sexual appetite, and leads, as we know, to furious
combats, especially between males, sometimes also between females.</p>

<p>Owing to its profoundly hereditary origin, this passion has a very
instinctive character, and might quite as well have been mentioned in
the preceding chapter. I deal with it here because it is naturally
associated with other irradiations of the sexual appetite, and because
it has a peculiarly mental character.</p>

<p><b>Relation Between Love and Sexual Appetite. Sympathy.</b>&mdash;Having entered
the higher brain, or organ of mind, and become modified, complicated,
and combined with the different branches of psychic activity, the
sexual appetite takes the name of <i>love</i>, properly so-called. In order
to better understand the relations of love to the sexual appetite we
must refer to Chapter II. Let us begin with a short exposition of the
phylogeny of the sentiments of sympathy, or the altruistic and social
sentiments.</p>

<p><span class='pagenum'><a name="Page_105" id="Page_105">[105]</a></span>In the lower animals with no separate sexes egoism reigns absolutely.
Each individual eats as much as it wants, then divides, buds or
conjugates, thus fulfilling the sole object of its existence. The same
principle holds in the lower stages of reproduction by separate sexes.
Spiders give us a good example. In these, copulation is a dangerous
act for the male, for if he is not extremely careful he is devoured by
the female, sometimes even before having attained his object, often
soon afterward, in order that nothing may be lost. However, the female
shows a certain consideration for her eggs, and sometimes even for the
young after they are hatched.</p>

<p>In higher stages of the animal kingdom sentiments of sympathy may be
observed, derived from the sexual union of individuals. These are
sentiments of attachment of the male for the female, and especially of
the female (sometimes the male also) for their progeny.</p>

<p>Such sentiments become developed and may be transformed into intense
love between the sexes, of long duration. Birds, for instance, often
remain faithful for many years, and even for life. From these simple
facts is evolved the intimate relationship which exists between sexual
love and other sentiments of sympathy, that is to say affection, or
love in the more vague and more extended sense of the term.</p>

<p>To every sentiment of sympathy between two individuals (sympathy forms
part of the sentiments of pleasure) there is a corresponding contrary
correlative sentiment of grief, when the object of sympathy dies,
becomes sick, takes flight or is carried off. This sentiment often
takes the form of simple sadness, but it may attain a degree of
incurable melancholy. Among certain monkeys and parrots, we often see
the death of one of the conjoints lead to the refusal of all food and
finally to death of the survivor, after increasing sadness and
depression. Removal of the young produces a profound sadness in the
female ape. But when an animal discovers the cause of the grief, when,
for instance, a stranger attempts to take away his mate or his young,
a mixed reaction of sentiment is produced, that is to say anger or
even fury against the perpetrator of the deed.</p>

<p>Jealousy is only a special form of this anger. The sentiment <span class='pagenum'><a name="Page_106" id="Page_106">[106]</a></span>of anger
and its violent and hostile expression constitute the natural reaction
against one who disturbs a sentiment of pleasure, a reaction which
tends to re&euml;stablish the latter. The power of the sentiment of anger
increases with the offensive and defensive faculties, while, in weak
and peaceful beings, terror and sadness to a great extent take their
place. On the other hand, the sight of defenseless prey suffices to
provoke, in the rapacious who are strong and well armed, by simple
reflex association, a cruel sentiment of voluptuous anger, which is
also observed in man.</p>

<p><b>Sentiment of Duty.</b>&mdash;Another derivative of the sentiment of sympathy
is that of <i>duty</i>, that is the moral sense. All sentiment of love or
sympathy urges the one who loves to certain acts destined to increase
the welfare of the object loved. This is why the mother nourishes her
young and plucks feathers and hairs to make them a soft bed; and why
the father brings food to his wife and young, and defends them against
their enemies. All these acts, which are not to the advantage of the
individual but to the object or objects of his sympathy, exact more or
less laborious efforts, courage in the face of danger, etc. They thus
provoke an internal struggle between the sentiment of sympathy and
egoism, or the unpleasantness of undertaking things which are
troublesome and disagreeable for the individual himself. From this
struggle between two opposed series of sentiments is derived a third
group of complex or mixed sentiments, that of duty, or <i>moral
conscience</i>. When the sentiment of sympathy prevails, when the animal
does his duty toward his young and his conjoint, he feels a sentiment
of pleasure, of duty accomplished. If, on the contrary, he has been
negligent, the egoistic instincts having for the moment prevailed, the
remorse of conscience results, that is the painful uneasiness which
follows all disobedience to the instinctive sentiments of sympathy.
This uneasiness accumulates in the brain in the form of
self-discontent, and may lead to an accentuated sentiment of
<i>repentance</i>.</p>

<p>These phenomena exist both in the male and in the female, and if it
was not so, the accomplishment of duty would be impossible; the cat
would run away instead of defending her young; would eat her prey
instead of giving it to them, etc. We thus <span class='pagenum'><a name="Page_107" id="Page_107">[107]</a></span>see the elements of human
social sentiment already very marked in many animals. Remorse and
repentance can only be formed on the basis of pre&euml;xisting sentiments
of sympathy.</p>

<p><b>Sentiment of Kinship.</b>&mdash;A higher degree of the sentiments of sympathy
is developed when these do not remain limited to a temporary union,
but when the union of the sexes is transformed into durable or even
life-long marriage, as we see in monkeys and in most birds. In another
manner the sentiments of sympathy are developed by extension of the
family community to a greater number of individuals, who are grouped
together for the common defense, as we see in swallows, crows, and to
a higher degree, in the large organized communities of social animals,
as the beavers, bees, ants, etc. In the latter, the sentiment of
sympathy and duty nearly always affects all the individuals of the
community, while anger and jealousy are extended toward every being
which does not form part of it.</p>

<p>We must be blinded by prejudice not to comprehend that these same
general facts, revealed by the study of biology and animal psychology,
are repeated in the human mind. Some animals are even superior to the
majority of men in the intensity of their sentiments of sympathy and
duty, as well as in love and conjugal fidelity&mdash;monkeys and parrots,
for example. In the social insects, such as the ants and bees, with
their communities so solidly organized and so finely co&ouml;rdinated on
the basis of instinct, the sentiment of social duty has almost
entirely replaced the individual sentiments of sympathy. An ant or a
bee only loves, so to speak, the whole assemblage of his companions.
It does not sacrifice itself for any one of them in particular, but
only for the community. In these animals the individual is only
regarded as a number in the community whose motto is&mdash;one for all, but
never all for one.</p>

<p>In bees especially, the degree of sympathy extended to a member or a
class of the hive is exactly proportional to the utility of this
member to the community. The working bees will kill themselves or die
of hunger in order to nourish their queen, while in the autumn they
ruthlessly massacre all the males or drones which have become
useless.</p>

<p><span class='pagenum'><a name="Page_108" id="Page_108">[108]</a></span><b>Sentiments of Patriotism and Humanity.</b>&mdash;The human brain, so powerful
and so complicated, contains a little of all these things, with
enormous individual variations. In man, the sentiments of sympathy and
duty relate especially to the family, that is to say, they are to a
great extent limited to individuals interested in a sexual community,
viz., the conjoints and children, as occurs generally in mammals. It
follows that sentiments of sympathy connected with larger communities
such as remote relatives, the clan, the community, the country, those
who speak the same language, etc., are relatively much weaker, and
result from education and custom rather than from instinct. The
weakest sentiment is certainly that of <i>humanity</i>, which regards each
man as a brother and companion, and from which is evolved the general
sentiment of solidarity or social duty. How can it be otherwise in a
species which has lived for thousands or perhaps millions of years as
small hostile tribes, separated from each other? Primitive men were so
destitute of all humanitarian sentiment that they not only killed one
another and practiced mutual slavery, but also martyred, tortured and
even devoured one another.</p>

<p>In spite of all this, and as the result of custom and life in common,
the individual sentiments of sympathy in man are easily extended to
members of other races, especially as regards different sexes, so much
so that enemies conquered and taken prisoners often became later on,
owing to life in common, the friends or mates of their conquerors.</p>

<p><b>Antipathy.</b>&mdash;Inversely, individual antipathies and enmity often occur
not only between members of the same tribe but even between those of
the same family. The latter may lead to parricide, fratricide,
infanticide, or assassination of a conjoint.</p>

<p><b>Phylogeny of Love.</b>&mdash;The social life of ants offers us some
instructive analogies. In spite of the intense hostility of different
colonies of ants among themselves, there may be obtained by habitude,
often after many desperate combats, alliances between colonies which
were hitherto enemies, even between colonies of different species.
These alliances henceforth become permanent. This is very curious to
observe at the time when the alliance begins to be formed. We then see
certain individual <span class='pagenum'><a name="Page_109" id="Page_109">[109]</a></span>hatreds persist, to a varying extent, for several
days. Certain individuals of the weaker party are maltreated by other
individuals of the conquering party. They cut off their limbs and
antenn&aelig; and often martyrize them to death with a rabidness that sadly
resembles human sentiments! Hatred and dispute between individuals of
the same colony of ants are, on the other hand, extremely rare. I can
guarantee the correctness of all these observations, having often
repeated them myself and having recorded them in my works on the
habits of ants. Moreover, they have since been confirmed by other
writers.</p>

<p>After what we have just said, and especially if we take into
consideration the numerous observations which have been made in
biology, we can hardly doubt that the sentiment of sexual attraction,
or the sexual appetite, has been the primary source of nearly all, if
not all, the sentiments of sympathy and duty which have been developed
in animals and especially in man. Many of these sentiments are no
doubt little by little completely differentiated and rendered entirely
independent of sexual sentiment, forming a series of corresponding
conceptions adapted to divers social objects in the form of sentiments
of amity. The latter in their turn have often become the generators of
social formations and of a more generalized altruism. Many others,
however, have remained more or less consciously associated with the
sexual appetite, as is certainly the case in man.</p>

<p>This short sketch which we have given of the phylogenetic history of
love and its derivatives is sufficient to show the immense influence
which sexual life has exercised on the whole development of the human
mind.</p>

<p>On the other hand, we must avoid exaggerating the actual importance of
this influence. Young children, who possess neither sexual appetite
nor corresponding sensations, already give evidence not only of
intense sentiments of sympathy and antipathy, anger and jealousy, but
also of commiseration, when they see those whom they love suffer; they
may even show that they already possess the sentiment of duty or
disinterested devotion. All these phylogenetic derivatives of the
sentiments of sexual attraction are thus developed in the individual
long before the sexual instinct itself, from which they have become
<span class='pagenum'><a name="Page_110" id="Page_110">[110]</a></span>absolutely independent. This does not prevent them being powerfully
influenced by the sexual instinct when this awakes, or from being
associated with its direct derivatives when the sexual appetite,
properly so-called, is absent. Thus we see absolutely cold women
become loving and devoted wives and mothers, and possessing a highly
developed sense of kinship. Maternal love is a sentiment of sympathy
derived from the sexual sentiment, adapted directly to children, who
are the products of sexual life.</p>

<p><b>Constellations.</b>&mdash;From all this results the immense complication of
the peculiarities of the human mind which are connected with love.
Individual variations of the disposition to sexual appetite are
combined with individual dispositions to the higher qualities of
mind&mdash;general sentiments, intelligence and will&mdash;to form the most
diverse individual combinations, which we may call <i>constellations</i>.
Moreover, inherited individual dispositions are combined in man with a
great number of experiences and remembrances, acquired in all domains
in the course of his life, accumulating them in his brain by what is
called education or adaptation to environment. From the immense
complexity of energies resulting from hereditary dispositions combined
with acquired factors, the resolutions and acts of man are derived,
without his being able to account for the infinite multiplicity of
causes which determine them.</p>

<p>It is thus that a man may be a model of conduct or morality, simply
from the fact that his sexual appetite is almost nil. Another, on the
contrary, suffers from an exaggerated sexual appetite, but is devoted,
conscientious, and even scrupulous; this results in violent internal
struggles, from which he does not always emerge victorious. A third is
moderate in his appetites; if his sentiment of duty is strong and he
possesses a strong will, he will resist his desires, while if his will
is weak or his moral sense defective, he will succumb to the first
temptation.</p>

<p>Love and sexual appetite may be intimately connected or completely
separated in the same individual. In the same way that a cold woman
may be a good mother, a very sensual woman may be a bad one, but the
inverse may also be met with.</p>

<p><span class='pagenum'><a name="Page_111" id="Page_111">[111]</a></span><b>Love.</b>&mdash;I speak here of the true love of a higher nature of one sex
for the other, or <i>sexual love</i>, which is not simple friendship, but
is combined with sexual appetite. To write on love is almost to pour
water into the ocean, for literature is three parts composed of
dissertations on love. There can be no doubt that the normal man feels
a great desire for love. The irradiations of love in the mind
constitute one of the fundamental conditions of human happiness and
one of the principal objects of life. Unfortunately, the question is
too often treated with exaggerated sentiment, or on the other hand,
with sensual cynicism; it is examined from one side only, or else it
is misunderstood.</p>

<p>First of all, love appears to be usually kindled by the sexual
appetite. This is the celebrated story of Cupid's arrow. One falls in
love with a face, a look, a smile, a white breast, a sweet and
melodious voice, etc. However, the relations between love and sexual
appetite are extremely delicate and complex. In man, the second may
exist without the first and love may often persist without appetite,
while in woman the two things are difficult to separate, and in any
case, in her, the original appetite without love is much more rare.
The two things are thus not identical; even the most materialistic and
libidinous egoist will agree to this, if he is not too narrow-minded.</p>

<p>It may also happen that love precedes appetite, and this often leads
to the most happy unions. Two characters may have extreme mutual
sympathy, and this purely intellectual and sentimental sympathy may at
first develop without a shadow of sensuality. This is nearly always
the case when it exists from infancy. In modern society an enormous
number of sexual unions, or marriages, are consummated without a trace
of love, and are based on pure speculation, conventionality or
fortune. Here it is tacitly assumed that the normal sexual appetite
combined with custom will cement the marriage and render it durable.
As the normal man has not, as a rule, extreme sentiments, such
prevision is usually realized on the whole, the conjoints becoming
gradually adapted to one another, more or less successfully according
to the discoveries which are made after marriage.</p>

<p>Even when they are relatively true, love stories generally <span class='pagenum'><a name="Page_112" id="Page_112">[112]</a></span>deal with
exceptional cases, often even pathological; for the average marriage
does not appear to the novelist sufficiently piquant or interesting to
captivate his readers. We are not concerned here with extremes, or
with the tragic situations met with in novels, but with normal and
ordinary love, as it most often occurs in reality.</p>

<p>After what we have just said, it is clear that love is derived from
two factors: (1) <i>momentary sexual passion</i>; (2) <i>the hereditary and
instinctive sentiments of sympathy which are derived from the
primordial sexual appetite of our animal ancestors, but which have
become completely independent of this appetite</i>. Between these two
terms are placed the sentiments of sympathy experienced by the
individual in his former life, which have most often been provoked by
sexual desire for an individual of the opposite sex, and which may be
evoked by the aid of remembrance, kindled afresh, and contribute
strongly to maintain constancy of love. These different sentiments
pass into each other in all possible shades, and continually react on
each other. Sexual appetite, for example, awakens sympathy, and is
awakened by the latter in its turn; on the contrary, it is cooled or
extinguished under the influence of bad conduct on the part of the
person loved.</p>

<p>Let us here recall a law of the sentiments of sympathy, a law which is
well known, but generally forgotten in human calculations. Man loves
best those to whom he devotes himself, and not those from whom he
receives benefits.<a name="FNanchor_3_3" id="FNanchor_3_3"></a><a href="#Footnote_3_3" class="fnanchor">[3]</a> It is easy to be convinced of the reality of
this fact in the relations of parents to their children, as well as in
marriage. When one of the conjoints in marriage adulates the other,
the latter may easily find this adulation quite natural, and may love
the other conjoint much less than a spoilt child, to which is devoted
all the transports of an unreasonable affection. The spoilt child, the
object of such blind affection, more often responds to it by
indifference, or even by ingratitude, disdain and impertinence. We
find everywhere this play of sentiments, which considerably impedes
mutuality in love. It may even concern inanimate <span class='pagenum'><a name="Page_113" id="Page_113">[113]</a></span>objects. We like a
garden, a house or a book over which we have taken much pains, and we
remain indifferent to the most beautiful and precious gifts which come
by themselves without our making any effort to obtain them. In the
same way, the child becomes attached to some toy which he has made
himself, and disdains the costly presents given by his parents. As a
poet has said: "Man only enjoys for long and without remorse the goods
dearly paid for by his efforts." (Sully-Prudhomme: "<i>Le Bonheur</i>.")</p>

<p>There is, therefore, a profound psychology in the old and wise saying
that true love expresses itself as often by refusal as by compliance,
and should always associate itself with reason. No doubt this is not
primitive love; it is a love elevated and purified by its combination
with the elements of intelligence.</p>

<p>In marriage, more than one husband thinks he ought to be separated
from his wife and children so as not to spoil them. There is no need
of a long explanation to show the fallacy of this idea. To be
complete, love should be reciprocal, and to remain mutual it requires
mutual education in marriage. Every husband should above all be
separated from himself, and not from his wife. If each one did all in
his power to promote the happiness of the other, this altruistic
effort would strengthen his own sentiments of sympathy. This requires
a constant and loyal effort on each side, but it avoids the illusion
of a false love, provoked by the senses, vanishing like smoke or
becoming changed to hatred. Without being blind to the weaknesses of
his partner he must learn to like them as forming part of the person
to whom he has devoted his heart, and employ all his skill in
correcting them by affection, instead of increasing his own weakness
by leaning on them. It is necessary, therefore, neither to admire nor
to dislike the defects of the loved one, but to try and attenuate them
by aid of integral love.</p>

<p>Love has been defined as "dual egoism." The reciprocal adulation of
two human beings easily degenerates into egoistic enmity toward the
rest of the human race, and this often reacts harmfully on the quality
of love. Human solidarity is too great, especially at the present day,
for such exclusivism in love not to suffer.</p>

<p><span class='pagenum'><a name="Page_114" id="Page_114">[114]</a></span>I would define ideal love as follows: <i>After mature consideration, a
man and a woman are led by sexual attraction, combined with harmony of
character, to form a union in which they stimulate each other to
social work, commencing this work with their mutual education and that
of their children.</i></p>

<p>Such a conception of love refines this sentiment and purifies it to
such an extent that it loses all its pettiness, and it is pettiness
which so often causes it to degenerate, even in its most loyal forms.
The social work in common of a man and woman united by true affection,
full of tenderness and devotion for one another, mutually encouraging
each other to perseverance and to action, will easily triumph over
petty jealousies and all other instinctive reactions of the
phylogenetic exclusiveness of natural love. The sentiments of love
will thus become ever more ideal, and will no longer provide egoism
with the soil of idleness and comfort on which it grows like a weed.</p>

<p><b>Inconvenience of Abstinence from Sexual Connection Between Married
Couples by Medical Orders.</b>&mdash;It is a matter of common observation that
in marriage, at least during mature life, sexual connection
strengthens and maintains love, even when it only constitutes part of
that which cements tenderness and affection. In many cases I have
observed that medical orders, given no doubt with good intentions, and
forbidding sexual connection, on account of certain morbid conditions,
have had the effect of cooling the sentiments of love and sympathy and
producing indifference which soon becomes incurable. Physicians should
always bear this in mind in their prescriptions, of which they too
often see the immediate object only. The medical prohibition of sexual
connection in marriage should be reserved for cases of absolute
necessity. For example: A virtuous and capable man marries for love an
intelligent but somewhat ill-developed girl. The marriage is happy and
they have several children. But after a time certain local disorders
in the woman induce the medical man to forbid sexual connection with
her husband. They begin to sleep in separate rooms, and little by
little intimate love becomes so far cooled that the renewal of sexual
relations later on becomes impossible. The husband's sentiments are so
much affected as to render him unfaithful to his <span class='pagenum'><a name="Page_115" id="Page_115">[115]</a></span>moral principles,
and to lead him occasionally to visit prostitutes. Although they have
become essentially strangers to each other, the husband and wife
continue to live together an apparently happy life; but this is far
from always the case.</p>

<p><b>Durable Love.</b>&mdash;It may be stated as a principle that true and
elevated love is durable, and that the sudden passion which lets loose
the sexual appetite toward an individual of the opposite sex, hitherto
a stranger, in no way represents the measure of true love. Passion
warps the judgment, conceals the most evident faults, colors
everything in celestial purple, renders the lovers blind, and veils
the true character of each from the other. We are only speaking here
of cases where each is loyal and where the sexual appetite is not
associated with the cold calculations of egoism. Reason only returns
when the first tempest of a passion which seemed insatiable has
subsided, when the honeymoon of marriage, or of a free union, has
passed. Then only is it possible to see if what remains is true love,
indifference, hatred or a mixture of these three sentiments, capable
or not of becoming more or less adaptable and tolerable. This is why
sudden amours are always dangerous, and why only long and profound
mutual acquaintance before marriage can lead to a happy and lasting
union.</p>

<p>Even in this case the unforseen is not absent, for it is very rarely
that one knows a man and his ancestry; moreover, acquired diseases or
mental anomalies may cause his character to degenerate later on.</p>

<p>Let us now examine some psychic phenomena more or less connected with
love. For reasons which we have mentioned the irradiations of sexual
love are on the whole less developed in man than in woman.</p>

<br />

<h4>PSYCHIC IRRADIATIONS OF LOVE IN MAN</h4>

<p><b>Masculine Audacity.</b>&mdash;In the normal male the sentiment of sexual
power favors self-exaltation, while the contrary sentiment of
impotence, or even that of mediocre sexual power, depresses this
sentiment of exaltation. Yet, in reality, the sexual power of man has
not the capital importance for a normal and virgin woman that men
imagine, influenced as they are by <span class='pagenum'><a name="Page_116" id="Page_116">[116]</a></span>self-exaltation; what imposes on
women is especially masculine audacity, and in sexual matters this
increases with experience and practice. The company of prostitutes
often renders men incapable of understanding feminine psychology, for
prostitutes are hardly more than automata trained for the use of male
sensuality. When men look among these for the sexual psychology of
woman they only find their own mirror.</p>

<p>Man's flirtation, and his art of paying court to women are naturally
combined with his audacity, as we have already observed in birds and
mammals, and some of the lower animals. The male seeks to please the
female to gain her favors. The brilliant colors of butterflies and
birds, song, skill and proof of strength, often come to the aid of the
male sexual instinct. Even in certain animals supplicant and plaintive
sounds assist the male after his repeated refusal, apparently or in
reality, by the female. We shall see in Chapter VI that savage men
have a much greater tendency to tattoo and adorn themselves than have
the women.</p>

<p>The art which man employs to seduce and conquer woman has been
described to satiety in romances and novels, as well as in
ethnographic works; so that we shall not dwell on it here. On the
contrary, we shall show that in higher civilizations man is in general
more sought after than woman, so that the latter has surpassed him in
the art of flirtation or sexual conquest.</p>

<p>It is also important to remark to what extent the increase of man's
mental complexity transforms his sexual tactics. The simple, natural,
and at the same time bashful, modest manner, in which a na&iuml;ve young
man seeks to conquer a heart, usually produces no effect on the
fashionable young lady, experienced in all refined pleasures and
saturated with unhealthy novels. These young women are much more
easily seduced by the art of Don Juan and the old <i>rou&eacute;s</i>, who are
more adequate to deal with them because they have studied practically
the psychology of the modern woman.</p>

<p><b>Instinct of Procreation.</b>&mdash;Another irradiation of the male sexual
instinct, connected with the preceding, is the instinct of
procreation. If there were no other difficulties or consequences, man
would without the least doubt be instinctively inclined to <span class='pagenum'><a name="Page_117" id="Page_117">[117]</a></span>copulate
with as many women as he could, and procreate as many children as
possible. The more he is capable of satisfying his procreative
instinct, the more he becomes self-exalted, as he thus sees himself
multiplied and feels his power extended by the possession of a great
number of wives and children. This is one of the principal causes
which urge rich men and polygamous peoples to possess many women.</p>

<p>Coitus without object, like that of prostitution, can only assuage the
sexual appetite and does not satisfy any of its higher irradiations.
It is well known that a happy betrothal, reposing on true love, and
not on pecuniary interests, often transforms a young man from
pessimism to optimism, from misogyny to philogyny. Skeptics smile at
this transformation and regard it as only the transient intoxication
of love. This may be true in some cases, but, as we have seen above,
when love is ennobled by deep understanding and mutual education, when
each knows and respects the other, the transformation remains
definite, and is strengthened so much that the honeymoon of the silver
wedding is often happier and more exalted than that which followed
marriage. We can then say that the optimism created by sexual union
cemented by true love rests on the normal accomplishment of the object
of life. I cannot too often repeat that work in common, especially
social work, on the part of the conjoints, is necessary for their
happiness to be complete, and to survive in the one who remains after
the decease of the other.</p>

<p><b>Jealousy.</b>&mdash;The worst irradiation, or rather the worst reaction of
contrast of love, which we have inherited from our animal ancestors,
and that which is the most deeply rooted, is <i>jealousy</i>. Jealousy is a
heritage of animals and barbarism; that is what I would say to all
those who, in the name of offended honor, would grant it rights and
even place it on a pedestal. It is ten times better for a woman to
marry an unfaithful than a jealous husband. From the phylogenetic
point of view, jealousy originates in the struggle for the possession
of woman, at a period when right depended only on brute force. Cunning
and violence contended with each other, and when the conqueror was in
possession of a female, he had to guard her jealously to prevent her
being abducted. Furious combats ensued. <span class='pagenum'><a name="Page_118" id="Page_118">[118]</a></span>As soon as an unaccustomed
approach, a look or anything else awakened the least suspicion of the
presence of a rival, the male was tormented with a continual and
instinctive feeling of defiance and distrust, often increased by the
remembrance of the sadness of former defeats and the impotent rage
which followed.</p>

<p>The results of male jealousy in the history of marriage are truly
incredible. I may mention the iron girdles with locks&mdash;the so-called
girdles of chastity&mdash;which we still see in certain museums, which the
knights of the Middle Ages put on their wives when they set off to the
wars, in order to appease their jealousy. Many savage peoples do not
content themselves with severely punishing adultery in woman, even by
death, but even simple conversations with a strange man. Jealousy
transforms marriage into a hell. It is often exalted in man to the
point of a mania for persecution, to which it is analogous. It is also
a very common symptom of alcoholism. Then the life of the unfortunate
woman who is the object of it becomes a continual martyrdom. Perpetual
suspicion accompanied by insults, threats and violent words, and even
homicide may be the result of this atrocious passion.</p>

<p>Even in its more moderate and normal form, jealousy is a torment, for
distrust and suspicion poison love. We often hear of justified
jealousy; I maintain, on the contrary, that jealousy is never
justified, and that it is only the brutal stupidity of an atavistic
heritage, or a pathological symptom. A reasonable man who has doubts
as to the fidelity of his wife has certainly the right to assure
himself of their correctness. But of what use is it to be jealous? If
he finds his suspicions false he has, by his manner, made his wife
unnecessarily unhappy and destroyed conjugal confidence and happiness.
If, on the contrary, his suspicions are well founded he has only to
choose between one of two ways. If it is a case of amorous
intoxication suggested by another man to his wife, who is often very
unhappy about it, she may then be restored to her husband and
pardoned, for in this case affection only can cure her, never
jealousy. If, however, love for her husband is entirely extinguished
in her, or if she is only a false intriguer without <span class='pagenum'><a name="Page_119" id="Page_119">[119]</a></span>character,
jealousy is even more absurd, for the game is not worth the candle,
and immediate divorce is necessary.</p>

<p>Unfortunately, man only possesses very little control over his
feelings when these are violent. The jealous person by nature, that is
by heredity, is generally incurable and poisons his own existence at
the same time as that of his wife. Such individuals should never
marry.</p>

<p>In lunatic asylums, in law, and in novels jealousy plays an important
part, for it is one of the most fruitful sources of tragedies and
human unhappiness. The combined and persevering efforts of education
and selection are necessary to gradually eliminate it from the human
brain. We often hear it said of man and woman that they are not
jealous enough, because they are too indulgent toward the
extra-nuptial inclinations of their conjoint. When such indulgence
rests on cynical indifference or on pecuniary interests, it is not the
want of jealousy but the want of moral sense which is to blame. If it
arises from real and reasoned love, it should on the contrary be
highly respected and praised. I would wish all heroes of offended
honor and all defenders of jealousy to reflect on the following case:</p>

<p>A man of high position, and the father of five children, lived in the
most happy union. One day he made the acquaintance of a friend of his
wife, a very intelligent and well-educated lady. Frequent visits and
long conversations led to intimacy which developed into violent
reciprocal love. However, the lady refused to abandon herself
entirely. The husband confessed everything to his wife, even to the
smallest details, and the lady did the same. Instead of becoming
jealous, the wife had the good sense and the courage to treat the two
lovers not only with indulgence, but a true and profound affection.
The loyalty of each of the parties interested greatly facilitated the
gradual <i>d&eacute;nouement</i> of a difficult situation, without the family
affections suffering. But the <i>d&eacute;nouement</i> would have been quite as
peaceful if the lady had yielded to sexual connection with the
husband. In fact, the wife herself considered this question very
seriously and calmly, in case the fire could not be otherwise
extinguished.</p>

<p><span class='pagenum'><a name="Page_120" id="Page_120">[120]</a></span>I ask in all sincerity, if such mild and humane treatment of an
unfortunate love affair, in which the three interested parties each
strove to avoid all scandal and everything which could damage their
mutual reputation, I ask if this good and loyal treatment is not, from
the moral standpoint, far superior to scenes of jealousy, duels,
divorces and all their consequences, things which are all sanctioned
and even sanctified by custom?</p>

<p>I also know many cases where the husbands of women who have fallen in
love with other men have conducted themselves in an equally noble and
reasonable manner, even when their wives had been completely
unfaithful, and the results have always been good. It is needless to
say that I do not wish to maintain that a husband should tolerate
indefinitely the bad conduct of his wife, nor a woman that of her
husband; but this is another thing.</p>

<p><b>Sexual Braggardism.</b>&mdash;Let us pass on to another irradiation of the
male sexual appetite&mdash;sexual braggardism. This arises from
self-exaltation evolved from the sexual power of man. Like jealousy,
this sentiment is no doubt inherited from our animal ancestors, and it
finds its analogy, or rather its caricature, in the cock, the peacock,
the turkey, and in general among the richly adorned males of
polygamous species. Although on the whole more innocent, the results
of this atavistic instinct are no more elevated than those of
jealousy. The sentiment of sexual power induces men, especially those
of lower mental caliber, to boast of their sexual conquests and
exaggerate them. It is needless to say that success does not go to the
unskillful boaster, but to the one who relates his audacious exploits
in a casual way. The Don Juan experienced in the art of seduction
approaches women with audacity and <i>aplomb</i>, and usually imposes on
them considerably, whatever his ignorance of other things. He has
instinctively learnt one thing: viz., the weakness of woman in the
face of the male form, theatrical effect, uniforms, an audacious act,
a fierce mustache, etc. He has learnt that these fireworks hypnotize
her and silence her reason, and that she is then capable of enthusiasm
for the most doubtful cavalier and delivers herself to him bound hand
and foot, provided his self-assurance does not desert him.</p>

<p><span class='pagenum'><a name="Page_121" id="Page_121">[121]</a></span>I may say here that it is most often men of low intellect, weak in
judgment and principles, who think themselves most superior to the
feminine sex, and who behave as tyrants to their wives.</p>

<p>Sexual braggardism has, moreover, grave consequences for the man
himself, for it urges him to excesses which far exceed his appetites
and especially his natural wants. In spite of other advantages, he
wishes to shine by these excesses among his fellows and even among the
grisettes whose minds are full of sexual matters.</p>

<p>Male sexual braggardism contributes with sexual appetite to entice
reserved and high-minded young men toward prostitutes, against their
better instincts, their reason and their moral sense. Alcohol
especially facilitates the degeneration of sexual life.</p>

<p><b>The Pornographic Spirit.</b>&mdash;The term <i>eroticism</i> is given to the state
of excitation of the sexual appetite. When a person cultivates it
artificially and abandons himself to purely animal sensuality, without
combining it with higher intellectual or moral aspirations, there
develop in the mind irradiations which may be designated by the term
<i>pornographic spirit</i>. The entire circle of ideas of such individuals
is so impregnated with eroticism that all their thoughts and
sentiments are colored by it. They see everywhere, even in the most
innocent objects, the most lewd allusions. Woman is only regarded by
them as an object of sexual enjoyment, and her mind only appears to
such satyrs as an ignoble erotic caricature, which is disgusting to
every man capable of lofty sentiments.</p>

<p>Owing to its usually sensual and gross nature, male eroticism has
succeeded in modeling a whole class of women in whom ideal character
in their desires is wanting. Instead of recognizing his own work and
the vile image of his own person in these unnatural women, the
libertine, as we have already seen, imagines them as the normal type
of woman. From the height of his presumption, he then despises woman
and does not perceive that it is himself whom he despises; for on the
whole, from the sexual point of view, the dependent woman of to-day
conforms herself to man and becomes what he makes her. The number of
coitus, their details, the size and form of the sexual organs, <span class='pagenum'><a name="Page_122" id="Page_122">[122]</a></span>the
pleasure of having cut out other men, and especially the pathological
perversions of the sexual appetite, form the chief object of the
thoughts and conversations of pornographic minds. Each tries to outdo
the others in sexual enormities, and the virtuosity of these gentlemen
in this domain is only surpassed by their ignorance and incapacity in
all others.</p>

<p>Prostitution and all the modern sexual degeneration which marches
under the hypocritical flag of Christianity, civilization and
monogamy, have so far developed the pornographic spirit that men
living in centers of debauchery, centers which are unfortunately
extending more and more from town to country, lose all conception of
the noble qualities natural to the feminine sentiment and to true
love, or only preserve a few shreds of it which they treat with
ridicule. Many men have admitted this to me, after being much
astonished when I was obliged to give them quite another conception of
love and woman, without introducing the least trace of religion. No
doubt certain better individuals, fallen by chance into debauchery,
speak respectfully of a mother or a sister, for whom they profess an
almost religious worship. They regard these as beings apart, as
species of a lost race of demigods, and they do not perceive that they
discredit them and drag them in the mud by their contempt and
pornographic conception of woman in general, a conception which is
moreover often altered to profound pessimism.</p>

<p>In the relatively moral circles of society, our description would no
doubt be taxed with exaggeration, because natures a little more
refined have the habit of acting like the ostrich who hides his head
in the sand, that is to say of turning their eyes away from the
pornographic swamp with disgust so as not to see it, and thus avoid it
instinctively. But this maneuver serves no purpose: the facts remain
as they are.</p>

<p>Eroticism is no more a vice than sexual an&aelig;sthesia is a virtue. Even
when they are chaste, men of libidinous nature require a strong will
to resist all the artificial seductions which excite their sensuality.
This is why the bog of debauchery engulfs so many men of a naturally
good nature. In this sense, cold natures are better off; they can
cover themselves with the glory of a "virtue" the resplendent rays of
which become lost in a penumbra of <span class='pagenum'><a name="Page_123" id="Page_123">[123]</a></span>defects and weaknesses from which
these natures suffer in other domains.</p>

<p><b>Sexual Hypocrisy.</b>&mdash;Hypocrisy is a peculiarity deeply rooted in the
human mind. We can affirm that whoever pretends never to have been a
hypocrite lies, quite as much as one who swears he has never lied. But
nowhere, save perhaps in the domain of religion, does hypocrisy play a
greater part than in the sexual domain. Nowhere is there so much
falsehood, and men who are most honest on other points make no scruple
of deceiving their wives in this respect. I do not speak here of the
simulation of sentiments of love, for it is too banal, and there is no
need to be too exacting over this point, for there are strong
attenuating circumstances.</p>

<p>First of all, erotic feelings are capable of blinding man for the
moment, as far as persuading him of the eternal duration of love and
fidelity which he promises the object of his appetites, as well as of
the reality of the celestial qualities under which this object appears
to him, or with which it pleases him to adorn it. Two persons mutually
excited by sexual passion are fascinated by the illusions of a mirage,
which often vanishes soon afterward, so that it is not rare to see
them on the following day hurling the most violent abuse at each
other.</p>

<p>Those who have not been witnesses of such events may hardly believe
them. It is sufficient, however, to be a magistrate or to read the
reports of lawsuits between debased persons as the result of love
quarrels, broken engagements or marriages, seductions, etc., to study
the letters that the two parties have written before and after their
quarrel, in order to be convinced of the correctness of what we have
said above. In the first letters the lovers adulate each other and
adorn each other with the most hyperbolic epithets, swearing eternal
love and fidelity, and deluding each other in the most absurd manner.
In letters written sometimes only a few days later we are astonished
to see the same individuals grossly insulting each other and mutually
covering themselves with ignoble calumnies. This is how passion
without reason passes through the furnaces of love and hatred,
dragging after it all the artificial scaffolding of what man imagines
to be his right based on logic, but which is in reality only a <span class='pagenum'><a name="Page_124" id="Page_124">[124]</a></span>tissue
of ridiculous contradictions, the automatic and inept product of his
emotional state. Such contrasts are so frequent that we can easily
recognize the expression of a psychological law, due to the mirages of
the amorous passions on the one hand and the inverse reaction on the
other.</p>

<p>Nevertheless hypocrisy has its good side. It has been said not without
reason that "hypocrisy is a concession which vice makes to virtue." In
their nakedness human thoughts are often so sadly vulgar and so
offensive that a little varnish improves them. In this sense, and when
it comes from a feeling of shame or good-will, hypocrisy deserves a
good deal of the eulogy which Mark Twain has heaped on it in his
charming satire, "The Decadence of the Art of Lying."</p>

<p>In the sexual question hypocrisy is directly provoked by the tyranny
and barbarism of what are called good manners, often even by the law.
In this sense it constitutes a response of human nature to the forms
and customs derived from the right of the stronger or from religious
superstitions, as well as from the dogmas resulting from them.</p>

<p>By the term <i>sexual hypocrisy</i> I do not mean the repugnant forms of
hypocrisy pure and simple, in which man only exploits love indirectly
for an interested end, for instance when he simulates love to obtain a
rich wife. I only speak of the forms of hypocrisy which are directly
evolved from the sexual appetite or from love.</p>

<p>It is from this point of view that we must judge sexual hypocrisy, and
if I have laid special stress on its good points, it is in view of
marriage, where it assists the education of noble and elevated
sentiments even in the hypocrite. By praising the virtues of his
helpmate with a little exaggeration, these are made to appear more
noble. If the time is spent in saying disagreeable truths, love is
soon stifled and killed. On the contrary, if each conjoint attributes
to the other as fine qualities as possible, each is finally persuaded
that the other really possesses them, and then realizes them himself,
at any rate in part.</p>

<p>The worst of hypocrisies is that which is the product of base
pecuniary interests, or of a gross sexual appetite without love, or
lastly by the pressure of conventional or religious customs. <span class='pagenum'><a name="Page_125" id="Page_125">[125]</a></span>Good
hypocrisy consists in the repression of all that is base in the
sentiments, inclinations and passions; in the fact that one strives to
hide it from others, even from one's self, and to suggest in its place
as many amiable qualities as possible, so as to strengthen in a
disinterested manner the object of one's love in noble sentiments.
This kind of hypocrisy is in reality an indirect product of altruistic
sentiments. One perceives with pain on reflecting, either the absence
of spontaneous sentiments of sympathy, or the presence of disgust and
bad temper, and one strives to hide the thing by sympathetic
expressions for which one seeks an object, and to which one would wish
to give a durable character. Loyal efforts made in this direction
often succeed in correcting the egoistic humor with which one is
affected, and in giving rise to the sentiments one desires to
experience. One must not, however, by only looking at one side of the
question, allow such efforts to degenerate into maladroit blindness,
which will only have the effect of spoiling the person one loves.</p>

<p><b>Egoistic Love.</b>&mdash;It is obvious that the psychic irradiations of the
sexual sense are strongly influenced by the individuality of the one
who loves. The egoist loves in a manner naively egoistic. He is not
wanting in fine words, but in his opinion all sentiment and respect is
due to his person, while he reduces to a minimum his duties toward the
object of his love. He exacts much from the other and gives little.
The good man with altruistic sentiments feels things in an inverse
way; he exacts little from others, and much from himself.</p>

<p>Love differs in different natures, according as they are calm or
lively, imbecile or intelligent, well educated or otherwise: the will
plays a great part here. Weakness and impulsiveness are found in love,
as well as energy and perseverance. In the last point woman is
superior, owing to the greater constancy of her love. There is thus no
domain of the mind which is not influenced by love, and which does not
react on love in its turn.</p>

<p>Intellectual occupations are facilitated by a happy love, while they
are usually hindered by the sorrows of love. Even men of science, so
proud of their calmness, are often more influenced <span class='pagenum'><a name="Page_126" id="Page_126">[126]</a></span>than one would
think in their scientific opinions by their emotional sentiments.
Without a man being aware of it, his sentiments insinuate themselves
into the opinions which he believes to be of a purely intellectual
nature, and direct them unconsciously with much more power than he
generally imagines. Such influences act chiefly on individuals
disposed to sentimentality. In love, these individuals resemble
two-edged swords; the intensity of their emotional reactions and
sentiments drives them from one extreme to another, from foolish
happiness to despair or fury. The situation becomes still more grave
when such storms burst among impulsive persons of weak will and
limited intelligence. Under such circumstances ill-assorted alliances
are formed which lead to violent quarrels, and sometimes even to
crime. When jealousy comes on the scene the man often kills the woman
and commits suicide.</p>

<p>It would seem that such crime can only arise from egoism; this is
often the case, but not always. Despair may often lead to such acts,
without any motive of vengeance, or even of jealousy. The storm of
passion drives weak-minded persons to impulsive actions, the motives
of which are very difficult to analyze. After these tragedies of
murder preceding suicide, when the murderer survives, he often
expresses himself as follows: "I was in such a state of despair and
excitement that I saw no other issue than death for both of us."</p>

<p><b>Prudery. Modesty.</b>&mdash;The sentiment of modesty originates in the fear
of everything which is novel and unusual, and is complicated by
natural timidity. This sentiment is especially strong in children. The
sentiment of sexual modesty in man thus rests on timidity and on the
fear of not doing as others do. It betrays itself toward women by
awkwardness and bashfulness behind which eroticism is often ill
concealed. The timid and bashful man carefully endeavors to hide his
sexual feelings from others. The object of modesty is in itself
immaterial to the psychology of this sentiment, and shame is sometimes
inspired not only by very different things but even by opposite
things. One youth is ashamed of appearing erotic, another of appearing
too little erotic, according to the opinion of his neighbors.</p>

<p><span class='pagenum'><a name="Page_127" id="Page_127">[127]</a></span>Modesty depends on the custom of covering or exposing certain parts of
the body, and people who live in a state of nature are as much ashamed
of clothes as we are ashamed of nudity. Moreover, man soon becomes
accustomed to fashion, and the same English girl who blushes at the
sight of a few inches of bare skin in her own country, finds it quite
natural to see naked negroes in the tropics.</p>

<p>The artificial and systematic cultivation of an exaggerated sentiment
of modesty produces <i>prudery</i>, the bad results of which are, however,
less than those of pornography. There are young people so modest that
the simple thought of sexual matters overexcites them terribly. By
associating their own erotic feelings, of which they feel ashamed,
with sexual ideas, they invest these with terrifying attributes, and
become quite unhappy; in this way they are often led to masturbation.
They are, however, excessively frightened at this also and imagine its
effects so terrible that they think themselves lost. Their exaggerated
feelings of modesty often prevent them confiding in some charitable
person. However, they rarely find reasonable consolers; some ridicule
them, while others regard them as iniquitous, which only increases
their terror and drives them to extremes.</p>

<p>The sexual sentiment of modesty very often becomes unhealthy, and is
then easily combined with pathological sexual conditions.</p>

<p>Prudery is, so to speak, sexual modesty codified and dogmatized. It is
indeterminate, because the object of modesty is purely conventional,
and man has no valid reason to regard any part of his body as
shameful. Normal man ought only to be ashamed of bad thoughts and
actions, contrary to his moral conscience. The latter should be based
on natural human altruism only, and not artificially misled by dogma.</p>

<p><b>The Old Bachelor.</b>&mdash;The importance of the psychic irradiations of
love is shown perhaps more clearly from the results of their presence
in old bachelors than from any other consideration. In our time, no
doubt, the state of the old bachelor rarely means the renunciation of
the satisfaction of sexual appetite, although it generally entails the
renunciation of love. There are, no doubt, two kinds of old bachelors,
those who are <span class='pagenum'><a name="Page_128" id="Page_128">[128]</a></span>chaste and those who are not. The old bachelor no doubt
leads a less empty existence than the old maid, but the void exists
none the less. Man also needs compensation for the absence of love and
family, but his brain is more capable than that of woman of finding
this compensation in hard intellectual work or in some other
employment.</p>

<p>The old bachelor is generally pessimistic and morose. He easily
becomes the slave of his fads and hobbies, and the peculiarities of
his character are proverbial. His egoism knows no bounds, and his
altruistic impulses usually find too few objects or echoes.</p>

<p>The chastity of some old bachelors conceals sexual anomalies. But even
apart from this, the old celibate easily becomes shy, affected,
misanthropic or misogynistic, at least if some energetic friend does
not induce him to utilize his power of work in some useful sphere. At
other times he lavishes exaggerated admiration on women and worships
them in a pompous manner.</p>

<p>In a separate category come those old bachelors who are chaste and
celibate for high moral reasons, and whose life is spent in social
work, although they are only men and cannot for this reason free
themselves from all the peculiarities we have mentioned. In a word,
the object of life is partly wanting in the best of old bachelors, and
this void not only affects his sentiments but his whole mental being.
His general tendency to pessimism and egoism would be sufficient alone
to provoke an energetic protest against the abandonment of social
power to celibates.</p>

<p>The old bachelor who is not chaste generally descends to pornography,
only becoming acquainted with the worst side of woman. He becomes a
misogynist because he wrongly attributes to all women the character of
those only with whom he has intimate relations. We have already
pointed out this phenomenon in speaking of male eroticism. The
philosopher, Schopenhauer, was an example of this kind.</p>

<br />

<h4>PSYCHIC IRRADIATIONS OF LOVE IN WOMEN</h4>

<p>In speaking of love in man we have already touched on many points
which differentiate it from that of woman. In the latter, <span class='pagenum'><a name="Page_129" id="Page_129">[129]</a></span>the most
prominent peculiarity is the dominant role which it plays in the
brain. Without love woman abjures her nature and ceases to be normal.</p>

<p><b>The Old Maid.</b>&mdash;What we have said of old bachelors applies in a still
more marked degree, to old maids. Still more than men they have need
of compensation for sexual love, to avoid losing their natural
qualities and becoming dried-up beings or useless egoists. But, if the
void left by love is greater in her, woman possesses such natural
energy and perseverance, combined with such great power of devotion,
that on the whole she is more capable than man of accomplishing the
work which the void in her existence requires. Unfortunately, many
women do not understand this. On the other hand, those who devote
themselves to social philanthropic works, to art or literature, to
nursing the sick or to other useful occupations, instead of amusing
themselves with futile things, may greatly distinguish themselves in
such social pursuits, and thus obtain real compensation for the loss
of love.</p>

<p>In this respect woman was formerly misunderstood. The modern movement
of her emancipation shows more and more what she is capable of and
promises much more in the future.</p>

<p>As to the old maid who lives alone with her egoism, her whims and
fancies generally exceed those of the old bachelor. She has not the
faculty of creating anything original by her own intellect, so that,
having lost love, all her mental power shrinks up. Her cat, her little
dog, and the daily care of her person and small household occupy her
whole mind. It is not surprising that such persons generally create a
pitiable and ridiculous impression.</p>

<p>Between these two extremes there exists a category of unmarried women
whose sexual love finds compensation in the love they bear for a
parent or a friend (male or female), which although not sexual is none
the less ardent. Such occupation for their sentiments improves their
state of mind and partially fills the void; however, it is not
sufficient as a rule and only constitutes a last resource. This kind
of devotion, by its exclusiveness, often produces bad results, for its
horizon is too limited. If the object of love, which is generally too
pampered, dies or <span class='pagenum'><a name="Page_130" id="Page_130">[130]</a></span>abandons her, she loses her head; grief, bitterness
and pessimism never leave her, unless she finds consolation in
religious exaltation, which is often observed in other women deprived
of love. This last peculiarity is met with, moreover, in all classes
of women, even among the married.</p>

<p><b>Passiveness of Woman. Sexual Appetite.</b>&mdash;Ideal love should never be
dual egoism. What happens when two persons live exclusively for each
other, if one of them dies? The survivor sinks into inconsolable
despair, all that his heart was attached to is dead, because his love
did not extend to other human beings, nor to social works. Widows then
become as pitiable as old maids, although in another way, when they
have lost the object of their exclusive love. This is why we recommend
social work, not only for celibates, but also for loving couples.</p>

<p>I again emphasize the fact that in normal women, especially young
girls, the sexual appetite is subordinate to love. In the young girl
love is a mixture of exalted admiration for masculine courage and
grandeur, and an ardent desire for affection and maternity. She wishes
to be outwardly dominated by a man, but to dominate him by her heart.
This sentimentalism of the young girl, joined to the passive role of
her sex, produces in her a state of exaltation which often borders on
ecstasy and then overcomes all the resistance of will and reason. The
woman surrenders herself to the man of whom she is enamored, or who
has conquered or hypnotized her. She is vanquished by his embraces and
follows him submissively, and in such a state of mind she is capable
of any folly.</p>

<p>Although more violent and impetuous in his love, man loses his
<i>sang-froid</i> on the whole much less than woman. We can therefore say
that the relative power of sentiment is on the average greater in
woman, in spite of her passive role.</p>

<p>I cannot protest too strongly against the way in which men of the day
disparage women and misunderstand them. In the way in which a young
girl abandons herself to their sexual appetites, in caresses, and in
the ecstasy of her love, they think they see the proof of a purely
sensual eroticism, identical to their libidinous desire for coitus,
while in reality she usually does not <span class='pagenum'><a name="Page_131" id="Page_131">[131]</a></span>think of it, at any rate at
first. The first coitus is usually painful to woman, often repugnant.
Many are the cases where young girls, even when they knew the terrible
social and individual dangers of their weakness, even when they have
perhaps once already experienced the consequences, let the man abuse
them without a word of complaint, without a trace of sexual pleasure
or venereal orgasm, simply to please the one who desires them, because
he is so good and amiable, and because refusal would give him so much
pain. In his violent passion and in his egoism, man is generally
incapable of understanding the power of this stoicism of a mind which
surrenders itself in spite of all dangers and all its interests. He
confounds his own appetites with the sentiments of the woman, and
finds in this false interpretation of feminine psychology the excuses
for the cowardice of which he gives proof when he yields to his
passions. The psychology of the young girl who surrenders herself has
been admirably depicted by Goethe in <i>Gretchen</i> ("Faust"), as well as
by de Maupassant on several occasions.</p>

<p>It is necessary to know all these facts in order to estimate at its
true value the ignominy of our social institutions and their bearing
on woman's life. If men did not so misunderstand women, and especially
if they were aware of the deep injustice of our customs and laws with
regard to them, the better ones, at least, would think twice before
seducing young girls, to abandon them afterward with their children. I
am only speaking now of true love and not of the extortion so often
practiced by women of low character, or those already educated in
vice.</p>

<p>I shall say no more concerning eroticism, which really exists in many
women, especially in those who are already experienced in sexual
matters. On the other hand there are women who deceive their husbands
and allow themselves to be seduced by any Don Juan, even when they
have never had the least sexual appetite, or felt a single venereal
orgasm. They allow themselves to be dragged in the mud and lose their
reputation, their fortune and their family; they even let their
seducer trample them under foot; they become defamed and treated as
women without character, without honor and without any notion of duty.
They are simply poor feeble creatures incapable of <span class='pagenum'><a name="Page_132" id="Page_132">[132]</a></span>resisting
masculine proposals. With good psychological training they would often
become better women, active, devoted and full of life. It seems hardly
credible, but it is true, that one sometimes finds in this category
women who are highly gifted. It is then said that they are wanting in
moral sense, but this is not always correct. In other respects they
may be faithful to their duty, devoted, sometimes even energetic and
heroic; but they submit to masculine influence to such a degree that
they cannot conceive how to resist it. They find it quite natural to
give way to it and their mind does not understand that the complete
abandonment of their body to the man they love should not necessarily
follow immediately after the abandonment of their heart, or even after
the first kiss. It is impossible for them to make distinctions or to
trace limits.</p>

<p><b>Idealism in Woman.</b>&mdash;The cases I have just described are extreme,
although very common; they give the note of a general phenomenon of
feminine love in its exaltation. It is needless to say that reasonable
women of high character behave themselves in quite another manner,
however profound their love. Nevertheless the trait which we have just
described is nearly always found at the bottom of all true love in
woman, however much it may be veiled, dissimulated or conquered.</p>

<p>It is not always audacity or heroic deeds like those of the bold
cavaliers of former days which excite love in woman. The external
qualities of man, such as beauty and elegance, etc., also play a part,
although their effect may be less decisive than that of the bodily
charms of woman in exciting love in man. Intellectual superiority,
high moral actions, and mental qualities in general, easily affect the
heart of woman, which becomes exalted under their influence. But every
man who becomes famous either for good or evil, the fashionable actor,
the celebrated tenor, etc., has the power of exciting love in women.
Women without education or those of inferior mental quality are
naturally more easily affected by the bodily strength of man, and by
his external appearance in general. Many women are especially liable
to succumb under the influence of all that is mystic. These become
infatuated by preachers, and religious enthusiasts, to say nothing of
hypocrites.</p>

<p><span class='pagenum'><a name="Page_133" id="Page_133">[133]</a></span>Nothing is sadder than the contrast between the exalted love of a
virtuous and chaste young girl, and the debauched life, with its
traits of cynical pornography, of the majority of young men. Guy de
Maupassant has described this contrast in a most striking manner in
his romance entitled "<i>Une Vie</i>." I know a number of cases in which
the complete ignorance of young married women with regard to sexual
relations, combined with the cynical lewdness of their husbands, has
transformed the exalted love of a young girl into profound disgust,
and has sometimes even caused mental disorders. Although not very
common, the psychoses resulting from the deception and shock of the
nuptial night are not very rare. But what is much worse than this
douche of cold water which suddenly substitutes the reality of coitus
for the ideal exaltation of sentiment, are the subsequent discoveries
made by the young wife, when the cynical mind of her husband on the
subject of sexual connection and love is unveiled to her in all its
grossness, resulting from his previous life of debauchery. Torn and
sullied in its deepest fibers, the feminine mind then becomes the seat
of a desperate struggle between reality full of deceptions and the
illusions of a dream of happiness.</p>

<p>If it is only a question of bad habits, or want of tact in the
husband, behind which there exists perhaps true love, the wounds in
the woman's sentiment may heal and intimacy may develop; but when the
cynicism is too marked, when the habits of sexual debauchery are too
inveterate, the love of a virtuous woman is soon stifled, and is
changed to resignation and disgust, often to martyrdom or hatred.</p>

<p>In other cases the woman is weak and ill-developed and allows herself
to sink to the level of her husband's sentiments. Sometimes, the
crisis is accentuated and leads to divorce. In de Maupassant's "<i>Une
Vie</i>," he describes with profound insight the continuous deceptions of
a young innocent and sentimental girl who marries an egoistic rou&eacute;,
and whose life is transformed into martyrdom and completely ruined. De
Maupassant's romances contain such true psychology of sexual life and
love in all their forms, often even in their exceptional aberrations,
that they furnish an admirable illustration to the present chapter.</p>

<p><span class='pagenum'><a name="Page_134" id="Page_134">[134]</a></span><b>Petticoat Government.</b>&mdash;A series of most important irradiations of
love in woman results from the need she feels of being, if not
dominated, at least protected by her husband. To be happy, a woman
must be able to respect her husband and even regard him with more or
less veneration; she must see in him the realization of an ideal,
either of bodily strength, courage, unselfishness or superior
intellect. If this is not the case, the husband easily falls under the
petticoat government, or indifference and antipathy may develop in the
wife, at least if misfortune or illness in the husband does not excite
her pity and transform her into a resigned nurse.</p>

<p>Petticoat government can hardly make a household truly happy, for here
the positions are reversed and the wife rules because the husband is
weak. But the normal instinct of woman is to rule over the heart of
man, not over his intelligence or on his will. Ruling in these last
domains may flatter a woman's vanity and render it dominating, but it
never satisfies her heart, and this is why the woman who rules is so
often unfaithful to her husband, if not in deed, at least in thought.</p>

<p>In such a union she has not found the true love which she sought, and
for this reason, if her moral principles are weak, she looks for
compensation in some Don Juan. If the woman in question has a strong
character, or if she is sexually cold, she may easily become sour and
bitter. These women, who are not rare, are to be dreaded; their
plighted love is transformed into hatred, bad temper or jealousy, and
only finds satisfaction in the torment of others.</p>

<p>The psychology of this kind of woman is interesting. They are not
usually conscious of their malice. The chronic bitterness resulting
from an unfortunate hereditary disposition in their character, as much
as from their outraged feelings, makes them take a dislike to the
world and renders them incapable of seeing anything but the worst side
of people. They become accustomed to disparage everything
automatically, to take offense at everything and to speak ill of
everything on every occasion. They are unhappy, but they find a
diabolical joy in all misfortune where they see the confirmation of
their somber prophecies, the only satisfaction which is capable of
exalting them.</p>

<p><span class='pagenum'><a name="Page_135" id="Page_135">[135]</a></span>We have just said that a certain constitutional disposition is
necessary for such a deplorable change in feminine sentiments to be
produced; but this disposition is often only developed under the
influence of circumstances which we have indicated or analogous ones.</p>

<p>It is impossible for the life in common of two conjoints not to reveal
their reciprocal failings. But true love generally suffices to
definitely cement a union, provided that the wife finds a support in
the steadfast nature of her husband, which then serves as her ideal.
It is also necessary that the husband, finding sentiments of devoted
love in his wife, should reciprocate them. These conditions are
sufficient, if both devote their efforts to the maintenance of their
family and the social welfare.</p>

<p><b>Maternal Love.</b>&mdash;The most profound and most natural irradiation of
the sexual appetite in woman is <i>maternal love</i>. A mother who does not
love her children is an unnatural being, and a man who does not
understand the desires of maternity in his wife, and does not respect
them, is not worthy of her love. Sometimes egoism renders a man
jealous of the love which his wife bears to his children. At other
times, the father may show more love for the children than their
mother; such exceptions only prove the rule.</p>

<p>The most beautiful and most natural of the irradiations of love is the
joy of parents at the birth of their children, a joy which is one of
the strongest bonds of conjugal affection, and which helps the couple
in triumphing over the conflicting elements in their characters, and
in raising the moral level of their reciprocal sentiments, for it
realizes the natural object of sexual union.</p>

<p>A true woman rejoices at the progress of her pregnancy. The last pains
of childbirth have hardly ceased before she laughs with joy, and
pride, at hearing the first cries of the newly born. The instinctive
outburst of maternal love toward the new-born child corresponds to a
natural imprescriptible right of the child, for it needs the continual
care of its mother. Nothing is so beautiful in the world as the
radiant joy of a young mother nursing her child, and no sign of
degeneration is more painful than that of mothers who abandon their
children without absolute necessity, to strange hands.</p>

<p><span class='pagenum'><a name="Page_136" id="Page_136">[136]</a></span>On the other hand reason must intervene. The instructive transports of
maternal love soon require a counterpoise. It is important to prevent
them from degenerating into unreasonable spoiling, by scientific and
medical education of the infants. Modern medical art has made great
progress in this direction, but unfortunately, egoism, negligence,
routine, the desire of enjoyment, or often the poverty of many mothers
prevent them from benefiting from this progress and applying it as
they should. Instead of looking after their children they leave them
to nurses. The latter may be necessary to help and instruct young
wives during their first childbirth; but a natural mother will profit
by these instructions and will herself become an excellent nurse,
because she will feel her natural ties and will consecrate herself to
them with the devotion of a maternal love heightened and refined by
reason and knowledge. Among the lower classes the poverty and
ignorance of mothers, often also their thoughtlessness and indolence,
are an obstacle to the rational education of infants.</p>

<p>"<b>Monkey's Love.</b>"&mdash;Maternal love thus constitutes the most important
irradiation of the sexual instincts in woman. It very easily
degenerates into weakness, that is to say into unreasonable passion
and blind compliance with all the faults of the child, which the
mother excuses and transforms into virtues. The foibles of maternal
love do much harm to the child and are often the origin of bitter
deceptions. Hereditary weakness of character here plays a great, or
even the principal part. Nevertheless, maternal foibles have other
causes&mdash;riches, absence of culture, idleness, too few children, etc.</p>

<p>The best antidote for this unreasonable maternal love, which the
Germans call "monkey's love" consists in active occupations for the
mother, combined with a healthy education of her character. Work alone
is not sufficient, if the mother has limited ideas, and if she is not
freed from routine, ignorance, superstition and weakness of will.</p>

<p><b>Sentiments and Perseverance.</b>&mdash;The power of love in woman does not
rest alone on the varied harmony of her sentiments of sympathy for her
husband and children, and on the extraordinary finesse and natural
tact which she adds to it; such qualities <span class='pagenum'><a name="Page_137" id="Page_137">[137]</a></span>make her, no doubt, the ray
of sunshine in the family life, but more powerful still are the
tenacity and perseverance of her love.</p>

<p>In general, it is by will-power that woman is superior to man, and it
is in the domain of love that this superiority shines in all its
glory. As a general rule it is the wife who sustains the family. Among
the common people, it is she who economizes, she who watches carefully
over all and corrects the failings, the passionate and impulsive acts,
the discouragements, so frequent with the husband. How often do we see
the father abandon the children, waste his earnings and leave his
situation under some futile pretext, while his courageous wife,
although suffering from hunger and destitution, holds firm and manages
to save the debris which has escaped the excesses and egoism of the
husband.</p>

<p>The husband of a feeble or alcoholic wife sometimes becomes the sole
support of the family, but such exceptions only prove the rule, that
where the normal love and courage of woman are wanting, the family
becomes broken up, for man very rarely possesses the necessary
faculties for its preservation.</p>

<p>It follows from these facts that the modern tendency of women to
become pleasure-seekers, and to take a dislike to maternity, leads to
complete degeneration of society. This is a grave social evil, which
rapidly changes the qualities and power of expansion of a race, and
which must be cured in time, or the race affected by it will be
supplanted by others.</p>

<p>If the feminine mind is generally wanting in intellectual imagination
and power of combination, it is all the more powerful in the practical
intuition of its judgment and in sentimental imagination. The finesse
of its moral and &aelig;sthetic sentiments, its natural tact, its
instructive desire to put some element of poetry into all the details
of life, contribute to form true family happiness, a happiness which
the husband and children too often enjoy without fully realizing the
devoted labor, the love and the pains which the mother has given to
create it.</p>

<p><b>Routine.</b>&mdash;The reverse of the irradiations of love in woman is
constituted by her failings, which we have already partly indicated.
We may add that her intelligence is usually superficial, that she
attributes an exaggerated importance to trifles, that she often does
not understand the object of ideal conceptions, and <span class='pagenum'><a name="Page_138" id="Page_138">[138]</a></span>remains attached
by routine to all her hobbies. This routine represents in feminine
psychology the excess of a tenacious will applied only to the
repetition of what has been taught. In the family, woman constitutes
the conservative element because sentiment in her much more than in
man, combined with persevering tenacity, predominates over
intelligence; but sentiments represent everywhere and always the
conservative element in the human mind.</p>

<p>This is why woman is the strongest supporter of dogmas, customs,
fashions, prejudices and mysticism. It is not that she herself is more
disposed than man to mystic beliefs, but these when once dogmatized
dazzle the eyes of the suffering with visions of compensation in a
better world. In this way a number of unhappy or disappointed women
are affected with religious exaltation and thus cling to the hope of
happiness after death which they believe will compensate them for the
vicissitudes of their existence.</p>

<p>The other reverses of the feminine character, such as want of logic,
obstinacy, love of trinkets, etc., result from the fundamental
weakness of the feminine mind which we have just analyzed. Moreover,
the social dependence in which man has placed woman, both from the
legal and educational points of view, tend to increase her failings.
Many people fear that women's suffrage would hinder progress, for the
reasons we have just indicated, but they forget that the actual
suffrage of men is to a great extent exercised by their wives,
indirectly and unconsciously. This fact alone shows that the
education, and legal emancipation of women can only be beneficial to
progress, especially as they would contribute to the education of men,
too prone to degenerate on account of their presumptuous and
tyrannical autocracy.</p>

<p>Woman has an instinctive admiration for men of high intellect and
lofty sentiments, and strives to imitate those who provoke her
admiration, and carry out their ideas. Let us therefore give women
their proper rights, equal to ours, at the same time giving them a
higher education and the same free instruction as ourselves; we shall
then see them abandon the obscure paths of mysticism, to devote
themselves to social progress.</p>

<p><span class='pagenum'><a name="Page_139" id="Page_139">[139]</a></span><b>Jealousy in Woman.</b>&mdash;Other irradiations of love in woman are similar
to those of man. Jealousy is perhaps not much less developed in woman
than in man. It is less brutal and violent but more instinctive and
persevering; it manifests itself by quarrels, needle pricks,
chicanery, petty tyrannies and all kinds of tricks which poison
existence as much as man's jealousy, and are quite as inefficient
against infidelity. In the highest degree of passion the jealous man
uses violence or resorts to firearms, while the woman scratches,
poisons or stabs. Among savages, jealous women bite off their rivals'
noses; in civilized countries they throw sulphuric acid in the face.
The object is the same in both cases&mdash;to disfigure.</p>

<p>Amorous illusions produced in woman by the sexual appetite are
analogous to those of man, but are modified by feminine attributes. It
is the same with hypocrisy. The passive role of woman in sexual life
obliges her only to betray her feelings to the object of her desires
in a reserved and prudent manner. She cannot make advances toward man
without contravening the conventions and risking her reputation. She
therefore has to be more skillful in the art of dissimulation. This
gives us no right to accuse her of falseness, for this art is natural,
instinctive and imposed by custom. Her desire for love and maternity
unconsciously urges her to make herself as desirable as possible to
man by her grace and allurements. Her stolen glances and sighs, and
the play of her expression serve to betray her ardor as through a
veil. Behind this furtive play, especially calculated to excite the
passions of man, are hidden, in the natural and good woman, a world of
delicate feelings, ideal aspirations, energy and perseverance, which
are much more loyal and honest than the motives revealed by the more
brusque and daring manner in which man expresses his desires. The fine
phrases by which man's love is expressed generally cover sentiments
which are much less pure and calculations much more egoistic than the
relatively innocent play of the young girl. No doubt there are false
women whose amorous wiles are only a spider's web, but we are speaking
here of the average, and not of exceptions.</p>

<p><b>Coquetry.</b>&mdash;The sexual braggardism of man is only found in some
prostitutes; it is replaced in woman by coquetry and the <span class='pagenum'><a name="Page_140" id="Page_140">[140]</a></span>desire to
please. Vain women profit by the natural grace and beauty of their sex
and person, not only to attract and please men, but also to shine
among their fellows, to make other women pale before their brilliance
and their elegance. Coquettes take infinite pains in this art. All
their efforts and all their thoughts are directed only to increase
their charm by the brilliancy of their toilette, the refinement of
their attire, the arrangement of their hair, their perfumes, paint and
powder, etc. It is here that the narrowness of the mind of woman is
revealed in all its meanness.</p>

<p>To describe feminine coquetry would oblige me to descend to banality.
If we go to a ball or a fashionable <i>soir&eacute;e</i>, if we observe women at
the theater, their toilettes, their looks and expressions, or if we
read a novel by Guy de Maupassant, "Fort Comme la Mort," or "N&ocirc;tre
C&oelig;ur," for example, we can study all the degrees and all the
degeneration of this part of the sexual psychology of women. Many of
them have such bad taste that they transform themselves into
caricatures; dye their hair, paint their eyebrows and lips to give
themselves the appearance of what they are not, or to make themselves
appear young and beautiful.</p>

<p>These artifices of civilized countries resemble the tattooing,
nose-rings, etc., with which savage women adorn themselves. The latter
are represented by earrings, bracelets and necklaces. All these
customs constitute irradiations of the sexual appetite or the desire
to please men. Male sexual inverts (vide Chap. VIII) also practice
them, and often also certain dandies with otherwise normal sexual
instincts.</p>

<p><b>The Pornographic Spirit in Woman.</b>&mdash;This is absolutely contrary to
the normal feminine nature, which cannot be said of eroticism. Among
prostitutes, as we have seen, the pornographic spirit is only the echo
of their male companions, and in spite of this, we still find a
vestige of modesty even in them. No doubt, in very erotic women,
sexual excitations may lead to indecent acts and expressions, but
these are rare exceptions and of a pathological nature.</p>

<p>Natural feminine eroticism, not artificially perverted, only shows
itself openly in complete intimacy, and even here modesty <span class='pagenum'><a name="Page_141" id="Page_141">[141]</a></span>and the
&aelig;sthetic sense of woman correct and attenuate it. Normally, all
obscenity and cynicism disgusts women and only inspires them with
contempt for the male sex. On the other hand, they are easily
stimulated to eroticism by pictures or novels, if they are
sufficiently &aelig;sthetic, or even moral. This is a great danger for both
sexes, especially for woman&mdash;eroticism dissimulated under hypocritical
forms, and intended to idealize dishonest intentions (vide de
Maupassant: "<i>Ce Cochon de Morin</i>").</p>

<p><b>Modesty and Prudery in Woman.</b>&mdash;In woman the sentiments of modesty
and prudery have a peculiar character, which results from her natural
disgust for pornography on the one hand, and also from her attachment
to fashion and prejudice. Many women have a perfect terror of exposing
certain parts of their body, even to a medical man. This fact depends
on convention, and sometimes on the absence or perversion of sexual
feelings. Brought up to prudery, sometimes to an absurd extent as in
England, these women lose their natural feeling and often suffer from
the excitation, indignation, and perpetual fright, which result from
it. The exaggerations of prudery, moreover, easily lead to opposite
excesses, or else degenerate into hypocrisy. The prude is ashamed of
the most natural things, and undergoes continual torment.</p>

<p>Prudery can be created or cured by education in childhood. It may be
created by isolation, by covering all parts of the body, and
especially by making children regard nudity as shameful. On the other
hand, it may be cured by mixed bathing, by accustoming the child to
consider the human body, in all its parts and functions, as something
natural of which one need not be ashamed, lastly by giving instruction
on the relations of the sexes, in due time and in a serious manner,
instead of replying to ingenuous questions by pious falsehoods, by
equivocation, or by an air of mystery.</p>

<p>The chapter on love is infinite, and its relations to the sexual
appetite make it still more complex. We shall confine ourselves to
indicating two more of its irradiations, peculiar to each sex, but
having for each a physionomy corresponding to its own mentality.</p>

<span class='pagenum'><a name="Page_142" id="Page_142">[142]</a></span><br />

<h4>FETICHISM AND ANTI-FETICHISM</h4>

<p>"We understand by fetiches, objects, portions of objects, or even
simply the qualities of objects which, from their association with a
certain person or with the idea of this person, produce a kind of
charm or at least a profound impression, which in no way corresponds
to the nature of the object itself."&mdash;(Krafft-Ebing.) The fetich thus
symbolizes a person in whom we have such a profound interest that
everything connected with her disturbs our feelings. It is we
ourselves who place in the fetich the charm arising from the person
whom it symbolizes for us.</p>

<p>In many religions fetichism plays an important part, so much so that
fetiches such as amulets or relics produce ecstasy in the faithful.</p>

<p>Binet, Krafft-Ebing and others give the name <i>erotic fetichism</i> to the
charm which certain objects or certain parts of the body exercise in a
similar way on the sexual desires or even on love, in the sense that
their simple representation is powerfully associated with the erotic
image of a person of the other sex, or with a particular variety of
sexual excitation. In both man and woman certain portions of the
clothes or the body, the hair, the foot and hand, or certain odors of
the person desired, may take the character of fetiches. It is the same
with certain intellectual peculiarities and certain expressions of the
features. In man, the woman's hair, her hands or feet, her
handkerchief, perfumes, etc., often play the part of erotic fetiches.</p>

<p>We may call <i>anti-fetiches</i> certain objects or certain qualities
which, on the contrary, destroy eroticism. Certain odors, the tone of
a voice, an ugly nose, a garment in bad taste, an awkward manner,
often suffice to destroy eroticism by causing disgust for a person,
and their simple representation is enough to make her unbearable.
Symbolizing disgust, the anti-fetich paralyzes the sexual appetite and
love.</p>

<p>In normal love, it is especially by association of ideas in calling to
mind the image of the person loved that the fetich plays the part of
an exciting agent. It often, however, becomes itself the more special
object of the sexual appetite, while the anti-fetich <span class='pagenum'><a name="Page_143" id="Page_143">[143]</a></span>produces the
opposite effect. But, in degenerates (vide Chap. VIII) it is sometimes
exclusively to the fetich itself that an irresistible sexual appetite
is addressed, the irradiation of which becomes a ridiculous caricature
of love.</p>

<p>We thus see that normal love is based on an extremely complex
synthesis, on a symphony of harmonious sensations, sentiments and
conceptions, combined in all kinds of tones and shades. The
pathological aberrations of which we shall speak, demonstrate this by
forcing one tone or another to the more or less marked exclusion of
the rest.</p>

<br />

<h4>PSYCHOLOGICAL RELATIONS OF LOVE TO RELIGION</h4>

<p>Love and eroticism play a great part in religion, and many derivatives
of religious sentiment are intimately associated with the sexual
appetite. As Krafft-Ebing says, <i>religious ecstasy</i> is closely related
to <i>amorous ecstasy</i>, and very often appears in the guise of
consolation and compensation for an unhappy or disappointed love, or
even in the absence of sexual love. In the insane, religion and
eroticism are combined in a very characteristic manner. Among a number
of peoples certain cruel religious customs are the result of
transformed erotic conceptions.</p>

<p>As in religion, there is something mystical in love; the ineffable
dream of eternal ecstasy. This is why the two kinds of mystic and
erotic exaltation become blended in religions.</p>

<p>Krafft-Ebing attributes the cruelty found in many religions to
<i>sadism</i> (sexual lust excited by the sufferings of others). (Vide
Chap. VIII.)</p>

<p>"The relationship so often established between religion, lust and
cruelty can be reduced almost to the following formula: at the acme of
their development, the religious and sexual passions show a
concordance in quality and in quantity of excitation, and may
consequently replace each other, under certain circumstances. Under
special pathological influences, both may be transformed into
cruelty."&mdash;(Krafft-Ebing.)</p>

<p>We shall return to this subject in Chapters VIII and XII.</p>

<br />
<hr style="width: 15%;" />
<br />

<h4>FOOTNOTES:</h4>

<div class="footnote"><p class="noin"><a name="Footnote_3_3" id="Footnote_3_3"></a><a href="#FNanchor_3_3"><span class="label">[3]</span></a> This tendency of man has been analyzed with a very
refined psychology by <i>Labiche</i>, in one of his most celebrated
comedies: "<i>Le voyage de M. Perichon.</i>"</p></div>

<br />
<br />
<br />
<br />
<a name="CHAPTER_VI" id="CHAPTER_VI"></a><hr />
<span class='pagenum'><a name="Page_144" id="Page_144">[144]</a></span><br />

<h3>CHAPTER VI<span class="totoc"><a href="#toc">ToC</a></span></h3>

<h4>ETHNOLOGY AND HISTORY OF SEXUAL LIFE IN MAN AND IN MARRIAGE</h4>
<br />

<p>In the study of the sexual question it is absolutely necessary to
guard against subjectiveness and all preconceived theory, and to avoid
sentimentalism as well as eroticism. These two dangers play a
considerable part in the study of human sexual life. Presented in a
conscientious and scientific way the history of marriage furnishes us
the most trustworthy material for the study of the sexual relations of
man in social life. It is from this material that we can learn the
relative importance of the different psychological and
psycho-pathological factors in social evolution. But, to furnish valid
material, history must not only be based on trustworthy and veracious
sources; it must also give a comparative study of the sexual relations
which exist in most, if not all, of the peoples actually existing. The
present savage tribes no doubt resemble more closely the primitive
peoples than our hybrid agglomeration of the civilized world.
Moreover, the modern study of ethnology gives us more certain
information than the uncertain, incomplete and often fabulous
statements of ancient documents. I am speaking here of primitive
history, and not of the Greek and Roman civilizations. Unfortunately
the correctness of ethnological observations, and especially their
interpretation, still leave much to be desired.</p>

<p>Edward Westermark, professor at Helsingfors, in his "History of Human
Marriage," has given us a monumental work, which is remarkable, not
only for the richness and exactness of its material, but also for the
clearness and good sense of its criticism. I shall give a <i>r&eacute;sum&eacute;</i> of
Westermark's results, as the subject is beyond the domain of my
special studies. The author has collected a great number of
observations in order to avoid erroneous conclusions. He warns the
reader against a hasty generalization, <span class='pagenum'><a name="Page_145" id="Page_145">[145]</a></span>which attributes without proof
certain customs of living savage tribes to our primitive ancestors.</p>

<br />

<h4>ORIGIN OF MARRIAGE</h4>

<p>In the previous chapter we have considered the phylogeny of love in
general. We have seen that some of the lower animals, such as the ants
and bees, give evidence of an instinctive social altruism much greater
than that of man, while other animals, such as birds, are superior to
us as regards monogamous conjugal fidelity. But it is a question here
of analogies due to phenomena of convergence, and these animals are of
interest to us only as remote objects of comparison.</p>

<p>As regards marriage in primitive man, we can only compare ourselves
with the living animals most closely allied to us, viz. the
<i>anthropoid apes</i>.</p>

<p>In most mammals, marriage (if we may give this name to their sexual
union) is only of very short duration, depending on the time necessary
for the procreation of a single brood of young. After copulation the
male generally pays little attention to the female, beyond protecting
her for a certain time. In the anthropoid apes (orang-utan,
chimpanzee, gorilla and gibbon) however, we find monogamous marriage
and the institution of family life. The male protects the female and
the young, and the latter are often of different ages, showing the
existence of conjugal fidelity extending beyond one birth. While the
female and the young remain in their nest, perched on a tree, the male
takes his place at the foot of the tree and watches over the safety of
the family.</p>

<p>According to Westermark this was probably the same in primitive man.
Formed by the father, the mother and the children, the family was in
primitive man a general institution, based on monogamy, polygamy or
polyandry. The wife looked after the children, and the husband
protected the family. No doubt, the husband was not particularly
anxious for the welfare of his wife and children, but concerned
himself chiefly in the satisfaction of his sexual appetite and his
pride. He was useful, however, in building the nest, or hut, in
procuring the necessary food, and in defending his family.</p>

<p><span class='pagenum'><a name="Page_146" id="Page_146">[146]</a></span>Most legends relate that primitive man lived in promiscuity with
women, without marriage, and that marriage was instituted by some god
or by some law. But this opinion, which is still held by most modern
authors, is quite erroneous, as Westermark has demonstrated in a
masterly manner, by the aid of documents which are absolutely
conclusive.</p>

<p>The duty of the husband to provide food for the family is a general
law among savage peoples. A confirmation of this law is found in the
fact that most often in polygamous races the man has only the right to
as many wives as he can support. Every man must give proof that he is
capable of feeding his family. Even after divorce the husband's duties
continue, and may even be transmitted to his heirs. For example, among
certain peoples, his brother is obliged to marry his widow. The
husband's duties appear to be inherited from the higher apes, among
whom conjugal fidelity lasts longer than the sexual appetite. This
fidelity has therefore deep phylogenetic roots in our nature, and we
shall see later on that we cannot neglect it without compromising our
social state (Chap. XIII).</p>

<p>The following is the definition of marriage as given by Westermark:
<i>Marriage is a sexual union of variable duration between men and
women, a union which is continued after copulation, at least till the
birth of the child.</i></p>

<p>According to this definition, there may be monogamous, polygamous and
polyandrous marriages, as well as marriage in groups and limited
marriage. It is evident that permanent monogamous unions, such as
occur in birds and the higher apes, are, according to this definition,
true marriages, of better quality even than those of many men.</p>

<p>Among animals which have a definite rutting period, marriage cannot
depend solely on the sexual appetite, or egoistic eroticism, without
ceasing with the rut. It follows from this that natural selection and
the mneme (engraphia) have derived from the sexual appetite certain
social or altruistic instincts, with the object of preserving the
species by protection of the young. Although not the only means of
preserving the species, such instincts are certainly important.</p>

<p>The family is thus the root of marriage. This explains the <span class='pagenum'><a name="Page_147" id="Page_147">[147]</a></span>custom,
among certain races, of marriage only becoming valid after the birth
of a child. In many forms of marriage by purchase, the wife is even
bound to return to her husband the sum paid for her if she remains
sterile, and among many savages the marriage is only celebrated after
the birth of the first child. In Borneo, relations between the sexes
are free till pregnancy occurs, and it is this which determines the
duties of marriage. In this respect, these savages are more just and
wiser than us.</p>

<p>In man, a special reason in favor of marriage is the fact that he has
no rutting period. In animals the rutting period is generally
regulated so that the young are born exactly at the time of year when
they will find food most abundant. For example, the muscardin
copulates in July and brings forth young in August, at the time when
nuts are ripe, while elephants, whales and certain monkeys, who find
food at all seasons, do not copulate at any definite period.</p>

<p>The anthropoid apes, however, have a rutting period, and something
analogous is found among certain human races (Californians, Hindus and
certain Australians) in the spring, when sexual orgies are indulged
in. In man there is no particular correlation between eroticism and
the possibility of easily obtaining food for the children at the time
of birth. Nevertheless, a recrudescence of the sexual appetite is
generally observed in the spring and beginning of summer, with a
corresponding increase in the number of conceptions. This is probably
explained by the fact that infants born in the autumn or winter are
more robust. Moreover, natural selection has almost entirely ceased in
civilized peoples, owing to the artificial means used to rear
children, and to the diminution which results from their mortality.</p>

<p>We thus see that the institution of marriage in man does not depend on
the excitation of the sexual appetite, for this is, on the whole,
continuous.</p>

<br />

<h4>ANTIQUITY OF MATRIMONIAL INSTITUTIONS</h4>

<p>The fact that the anthropoid apes produce feeble and dependent young,
whose infancy is long, has probably been the origin of marriage.
Kautsky says that in primitive man the child <span class='pagenum'><a name="Page_148" id="Page_148">[148]</a></span>belongs to the clan; but
this is an error. Originally, human societies were composed of
families, or rather associations of families. In primitive man, these
families play the fundamental role and constitute the nucleus of
society. In the anthropoid ape we already find the family, but not the
clan. This must also have been the case with the pithecanthropoids and
other extinct transitory forms. In fact, the lowest savages still live
as isolated families like the carnivorous mammals, rather than in
clans or tribes. This is the case, for example, with the Weddas of
Ceylon, the indigenes of Terra del Fuego, the aboriginal Australians,
the Esquimaux and certain Indians of Brazil. In this way they have
better conditions for subsistence.</p>

<p>In primitive times therefore, man lived in families, on the produce of
the chase. Later on, the spirit of discovery, the more abundant food
obtained by traps and by the cultivation of plants allowed men to live
in tribes. Thus, intellectual development was the first cause of
social life in man, and Lubbock is certainly wrong in considering that
the establishment of clans dates further back than the first beginning
of civilization. Westermark's conclusions are as follows:</p>

<p>(1). <i>At no period of human existence has family life been replaced by
clan life.</i></p>

<p>(2). <i>Conjugal life is a heritage from ancestors who lived in a
similar way to the anthropoid apes of the present day.</i></p>

<p>(3). <i>Although less intimately and less constantly bound to the
children than to the mother, the father has always been in man the
protector of the family.</i></p>

<br />

<h4>CRITICISM OF THE DOCTRINE OF PROMISCUITY</h4>

<p>Most sociologists believe with Lubbock, Bachofen, MacLennan, Bastian,
Giraud-Teulon, Wilkens, and others that primitive man lived in sexual
promiscuity. If we agree with Westermark that the term marriage
includes polygamy, polyandry and limited marriage, the opinion of
these authors is wrong. What they have considered as promiscuity can
always be included in one of these forms of marriage, even among the
indigenes of Hayti, whose life is the most debauched. The author who
has most confused the question is Fison, with his dogmatic theories
<span class='pagenum'><a name="Page_149" id="Page_149">[149]</a></span>concerning the Australians. Obliged to admit that promiscuity does not
exist among these people, he still maintains that it existed formerly.
Curr, who was better acquainted than Fison with the Australians, has
proved that they are normally monogamous.</p>

<p>Similar statements of Bastian, Wilkens and others concerning the
Kustchins, the natives of Terra del Fuego, are also incorrect. In none
of the African tribes is there communion of women, the men, on the
other hand, are extremely jealous. Promiscuity is not observed among
savage and primitive races, but among people already civilized, such
as the Buddhist Butias, in whom man knows neither honor nor jealousy.
The savage Weddas are monogamous, and one of their proverbs says:
"Death alone can separate woman from man."</p>

<p>There is in reality only one true form of promiscuity&mdash;the
prostitution of modern civilized races, who have introduced it among
savages, subjecting them to gratify their own lust. Among many savage
races there exists, on the contrary, a very severe monogamy, and they
punish with death every seducer and illegitimate child, as well as the
mother. Among others, however, considerable sexual freedom is allowed
before or after marriage. It is impossible to lay down definite rules,
but one thing may be regarded as universal, viz., that the sexual
depravity of savage races most often arises from the influence of
civilized people who immigrate among them and systematically introduce
immorality and debauchery. It is the white colonists who appropriate
the women of savage races and train them in the worst forms of
prostitution. It is the white colonists who introduce alcoholic drink
which disorganizes the most virtuous and loyal habits, and ends with
ruin.</p>

<p>Certain Arab clans exploit European habits of prostitution by sending
their young girls to brothels for purposes of gain. When they have
accumulated a sufficient fortune they return home and marry one of
their fellow countrymen. Similar customs are observed among other
races.</p>

<p>In this connection Westermark points out that the more advanced is
civilization, the greater is the number of illegitimate births, and
the more widespread is prostitution. In <span class='pagenum'><a name="Page_150" id="Page_150">[150]</a></span>Europe, the proportion of
natural children and of prostitutes is nearly double in the towns what
it is in the country. This shows the absurdity of regarding
promiscuity as a primitive state; on the contrary, it is a rotten
fruit of civilization, and especially of semi-civilization. Primitive
customs are generally chaste, and it is civilization which corrupts
them. In Europe, prostitution is increasing, while marriage is
becoming less frequent; it is the latter which constitutes the
primitive and normal state.</p>

<p>Westermark admits, as we have mentioned above, that sexual liberty
before or after marriage exists among certain tribes; but in spite of
this the custom of careful choice always exists among these people,
and this renders their unions comparatively lasting. He cites as an
example the Tounghtas of India, who practice sexual connection before
marriage, but among whom these connections nearly always lead to
marriage; this race considers prostitution as dishonorable.</p>

<p>We must, however, make one objection to Westermark. Promiscuity in
itself is not necessarily prostitution, for the latter signifies
especially the sale of the body, which is not the case in promiscuity.
The fundamental fact which prevents us admitting the existence of
primitive promiscuity among savage races is the following: As soon as
the two sexes are free, the monogamous instinct of the woman and
jealousy of both sexes combine to re&euml;stablish marriage. True
promiscuity can only exist by means of a sort of legal obligation,
such as exists in the colony of Oneidas in New York. In this colony
the members formally agree to mutual and free sexual intercourse. We
must not forget that prostitution is only kept up in women by the
thirst for lucre, and ceases immediately this element disappears.</p>

<p>Before the Reformation there existed in Scotland a singular custom
called "hand-fasting," by which young men had the right to choose a
companion for a year, at the end of which time they could either
separate or become married according to their inclination.</p>

<p>On the other hand, Lubbock mentions certain customs in Greece and
India, the worship of <i>phallus</i>, for example, which obliged young
girls to give themselves to all men. But these <span class='pagenum'><a name="Page_151" id="Page_151">[151]</a></span>customs were not among
primitive races but resulted from the eroticism of highly civilized
nations. Thus, Lubbock's argument concerning the existence of
primitive promiscuity falls to the ground.</p>

<p>Certain savage nations offer their daughters or their servants, rarely
their wives, to their guests. A <i>jus prim&aelig; nocti</i> (right to the first
night) has also existed and will sometimes exist in some tribes, but
this right is reserved for the chiefs, kings or priests, and allows
them to have sexual intercourse before the husband with every newly
married woman during the first night of the nuptials. This is a
barbarous custom based on the right of the stronger, and analogous to
the privileges claimed by the European nobles from their serfs or
peasants. But such abuses do not constitute promiscuity, as Lubbock
maintains.</p>

<p>In many countries the courtesans and concubines were held in high
esteem, and are so even at the present day, more than is supposed; but
this again is not a question of promiscuity.</p>

<p>Morgan has deduced his theories of promiscuity from terms employed in
certain savage dialects to designate relationship. These conclusions
are false and Morgan, like others, has been led into error by the
obscurity of the language of these people. The simple fact that
paternal parentage is recognised among them proves the absurdity of
Morgan's reasoning, for promiscuity cannot recognize paternal
parentage.</p>

<p>In 1860 Bachofen drew attention to the ancient custom of naming the
children after the maternal side, and it is now certain that this
custom has existed among many primitive races, while in others
children were named after the paternal side. The term <i>matriarchy</i> is
given to denomination after the maternal side. MacLennan maintains the
existence of matriarchy in promiscuity, but this is inadmissible.
Maternity is self-evident, while paternity can only be proved
indirectly by the aid of reasoning. No doubt all nations appear to
have recognized the real part which the father takes in every
conception, and from this results the singular custom among certain
tribes, in which the husband retires to his couch and fasts during the
accouchement of his wife.</p>

<p><span class='pagenum'><a name="Page_152" id="Page_152">[152]</a></span>Westermark explains matriarchy in a simpler and more natural way, by
the intimate relations of the child to the mother. Children,
especially when they are still young, follow the mother when she
separates from the father. Matriarchy is quite natural in marriages of
short duration, with change of wives, and in polygamy; while, in
monogamous nations, it is <i>patriarchy</i>, or denomination after the
paternal line, which dominates.</p>

<p>Among nations where the denomination of uncles exists, and where the
married woman lives with her family till she has a child, matriarchy
results quite naturally from this fact. In Japanese families who have
only daughters, the husband of the eldest takes his wife's family
name. Among savages in general, the name has a great importance. When
rank and property are only inherited in the female line, the children
are always named after this line. We are thus concerned here with very
complex questions which have nothing to do with promiscuity.</p>

<p>Maine has proved that prostitution and promiscuity lead to sterility
and decadence. Among the few tribes in which polyandry is the rule,
especially in Thibet, several brothers generally have the same wife.
But they usually alternate, and never dwell together. In the fifteenth
century, in the Canary Islands, every woman had three husbands, each
of whom lived with her for a month, and the one who was to possess her
during the following month had to work both for her and for the other
two husbands. Polyandry has always originated in scarcity of women.</p>

<p>The jealousy of men, which has never ceased to exist, gives the
clearest proof of the impossibility of promiscuity. Polyandry is only
possible among a few feeble and degenerate races who ignore jealousy.
These tribes are diminishing and tend to disappear. The jealousy of
savages is generally so terrible that among them a woman who commits
adultery is usually put to death along with her seducer. Sometimes
they are content with cutting off her nose or inflicting other
chastisement. It is from jealousy that results the obligation of
chastity in the woman.</p>

<p>Religious ideas on the future of man after death are often combined
with these ideas; this is why chastity, death, or even <span class='pagenum'><a name="Page_153" id="Page_153">[153]</a></span>all kinds of
torture are, in certain countries, imposed on the woman after death of
the husband.</p>

<p>It must not be forgotten that among most savages the wife is regarded
as the property of her husband. If the latter lends his wife to a
guest, he offers her as part of a feast. This is not, however,
promiscuity, and we must understand that these people have quite
different sentiments to ours. In clans or tribes the most powerful men
have always had the youngest and most beautiful wives.</p>

<p>To sum up, there is not the shadow of proof in support of the doctrine
of primitive promiscuity, a doctrine which is based on purely
hypothetical grounds.</p>

<br />

<h4>MARRIAGE AND CELIBACY</h4>

<p>Among animals the voluntary celibate exists only among the females of
certain birds which have become widowed, and even then the case is
rare. In savage man, nearly every individual marries, and the women
look upon celibacy or widowhood almost in the same way as death. The
savage despises celibates as thieves or sorcerers. In his opinion a
man without a wife is not a man. He therefore marries at a much
earlier age than civilized man, sometimes even (in Greenland) before
fecundation is possible. Among certain Indians men sometimes marry at
the age of nine or ten years, generally between fourteen and eighteen;
the girls between nine and twelve. In some comparatively civilized
nations the celibate is so much despised that they go as far as
marrying the spirits of departed children! Among the Greeks, celibates
were punished, and among the Romans they were taxed heavily. Celibacy
becomes more rare the further we go back in the history of the human
race; celibacy increases with the corruption of morals. It is
civilization which does most harm to marriage, especially in the large
towns, and the age at which people marry becomes more and more
advanced, although in Europe there are more women than men. Want of
money and insufficient salaries diminish more and more the number of
marriages in the large centers, while among savages, and also among
our peasants, the women and children are one of the principal sources
of wealth, because they work and <span class='pagenum'><a name="Page_154" id="Page_154">[154]</a></span>have few needs. Among the middle
classes, on the contrary, the wife is a source of expense, as well as
the education of the children. For men, the length of intellectual and
professional education (and military service in many countries) cause
marriage to be postponed and celibacy is obligatory at the time when
the sexual appetite is most powerful. Thus, the more civilization
advances, the longer is marriage postponed. The refinement and the
multiplicity of pleasures also diminish the attractions of marriage.</p>

<p>Lastly, intellectual culture exalts the desire for the ideal, so that
men and women well suited to each other meet less frequently, as their
mutual adaptation becomes more complicated.</p>

<p>Nevertheless, I must repeat here what I have already said concerning
the way in which novelists present us with the extreme passions of
ill-balanced people and describe them as types, the normal man being
too prosaic to attract their readers. Rotten as it is with neurotic
degenerates, our modern society is certainly not wanting in
pathological models for the novelists, but it is nevertheless false to
always put these into prominence. The cultured man of well-balanced
mind, adapts himself to marriage on the whole very well, and is not
always so difficult to please. However, it must be recognized that
marriage becomes less easy if a too high ideal is expected from it.
With characteristic prudence, Westermark does not answer the question
whether marriage will progressively diminish in the future.</p>

<p><b>The Cult of Virgins. Sanctity of the Celibate.</b>&mdash;Among many savages
the singular idea obtains that there is something impure in sexual
intercourse. The celibacy ordained by several religions originates
from ideas of this kind.</p>

<p>Many nations have worshiped virgins, for instance the vestal virgins
of the Romans. The mother of Buddha was declared to be holy and pure,
Buddha having been conceived supernaturally, according to the legend.
A Buddhist monk is forbidden to have sexual intercourse, even with
animals! Celibacy among certain priests exists also in China.</p>

<p>Among the Hebrews, the idea of the impurity of marriage had got a
footing, and this no doubt powerfully influenced Christianity. St.
Paul thus places celibacy higher than <span class='pagenum'><a name="Page_155" id="Page_155">[155]</a></span>marriage, and this is how the
idea became established among the fathers of the Church that the
repression of all sensuality was a cardinal virtue, and that God had
contemplated in paradise an asexual reproduction of the human species,
which was annulled by the fall of Adam. Men who remained pure were to
be immortal. "The earth is filled with marriage and the heavens with
virginity," says Jeremiah. Such are the ideas which have given rise to
the obligation of celibacy for priests.</p>

<p>Westermark thinks that the idea of impurity attached to sexual
intercourse is possibly derived from the instinctive repugnance
experienced by members of the same family to have sexual intercourse
between themselves. Banished from the family circle this intercourse
was tainted with a stigma which offended modesty, and by the
association of ideas so common in man, this stigma was extended to
legal marriage outside the family. Moreover, religious celibacy is
complicated by ascetic conceptions, and the idea of the impurity of
sexual intercourse is by no means general.</p>

<p>For my part, I think rather that the jealousy natural to both sexes
has gradually compelled them to limit their sexual intercourse to
intimacy and to conceal it. But man is ashamed of everything which he
conceals, and we shall soon see that the sentiment of modesty concerns
all parts of the body which are concealed. This simple fact is
sufficient to give rise to the idea that coitus is impure, and I do
not think it necessary to seek any further explanation.</p>

<br />

<h4>ADVANCES MADE BY ONE SEX TO THE OTHER&mdash;DEMANDS IN MARRIAGE</h4>

<p>A natural law compels the male germinal cell to move toward the egg;
exceptions to this law are rare, the female germinal cells being
larger and produced in less number. It follows that in copulation, or
the union of individual sexual entities, man included, it is the male
which is the active party and makes the advances. Among certain tribes
(Paraguayans, Garos, Moquis), however, it is the female who makes the
advances. Everyone knows the combats for the female which takes place
between the male of animals, cocks and stags for example. <span class='pagenum'><a name="Page_156" id="Page_156">[156]</a></span>Among
certain Indians similar struggles are also observed, after which the
vanquished has to surrender his wife to the conqueror. The same custom
obtained among the ancient Greeks, as we see in the suitors for
Penelope. In Ireland similar customs prevailed up to the last few
centuries.</p>

<p>On the other hand, we often see among savages and among birds the
favors of the female obtained by assiduous courtship rather than by
combat. In some savage tribes struggles take place between the females
for possession of the male. However, it is usually coquetry in all its
degrees which furnishes woman with the basis for her advances. In many
nations, if not in most, women have the right to refuse a demand for
marriage.</p>

<br />

<h4>METHODS OF ATTRACTION</h4>

<p><b>Adornment in the Two Sexes.</b>&mdash;Vanity is older than man, for it is
found in many animals. The lowest and most savage peoples adorn
themselves. Tattooing, staining the skin, rings on the arms and feet,
in the lips, nose and ears serve to attract one sex toward the other.
A Santal woman may carry as much as fifteen kilogrammes of ornaments
on her body. Vanity leads to incredible eccentricities, certain
tribes, for example, pull out their teeth to increase their
attractions. Absurdities of this kind are often associated with
religious ideas, although the latter generally play a secondary part.
The true origin of these customs lies in vanity, combined with the
sexual desire to captivate. In hot climates, at any rate, the savages
only commenced to cover their bodies with clothes with the object of
pleasing by personal adornment. The religious observances attached to
the custom of adornment are not primitive. The latter is derived from
the sexual appetite and from vanity, and has only been incorporated in
the dogmas of religious mysticism after being first established in the
habits of the people.</p>

<p>Among savages the men are more inclined to personal adornment and to
coquetry than the women. This is not due to the inferior social
position of the women, for those who enjoy the greatest liberty are
often less extensively tattooed than those who are reduced to slavery.
The true reason is that the man risks much more than the woman by
remaining celibate, and <span class='pagenum'><a name="Page_157" id="Page_157">[157]</a></span>this obliges him to take more pains than the
women to make himself fascinating. As a rule the wives of savages
attach less importance to their personal appearance than to that of
their husbands, and the vanity of the latter is guided chiefly by the
taste of their wives. The objects with which savages adorn themselves
are generally trophies.</p>

<p>Among civilized people, on the contrary, the men have a much wider
choice and many women remain celibate. This is one of the reasons
which compel women to study their personal appearance and the art of
flirtation. In Europe, earrings represent the last vestige of the
savage methods of adornment.</p>

<p><b>Sentiment of Shame of the Genital Organs. Nudity.</b>&mdash;What is the
origin of the fact that man is ashamed of his genital organs? Nothing
of the kind occurs in animals. The psychologist, Wundt, maintains that
man has always had a sexual sentiment of modesty. This is not correct,
for many races present no trace of it, and sometimes cover all parts
of their body except the genital organs. In some, the men, and in
others the women go absolutely naked. Originally, clothes were only
worn for adornment or for protection against the cold. The Massais
would be ashamed to hide their penis, and it is their custom to
exhibit it. Other savages cover the glans penis only with a small cap;
they retire to pass water, but regard themselves as fully dressed so
long as the glans penis is covered. The girdles and other garments of
savage women are intended for ornament, and as a means of attraction;
they have nothing to do with modesty. In a society where every one
goes naked, nudity seems quite natural, and provokes neither shame nor
eroticism. The custom of adorning the sexual organs then serves as a
means of attraction, both in men and women. The short transparent
skirts of a ballet dancer are in reality much more immodest than the
nudity of the female savages. A great naturalist has said that veiled
forms provoke the sexual appetite more than nudity. Snow remarks that
association with naked savages excites much less sensuality than the
society of fashionably dressed women in our salons. Read also remarks
"Nothing is more moral or less calculated to excite the passions than
nudity." It is needless to say that this statement is only correct
when nudity is a matter <span class='pagenum'><a name="Page_158" id="Page_158">[158]</a></span>of custom, for in sexual matters it is always
novelty which attracts. Pious persons have tried to make savages
modest by clothing them, but have only produced the contrary effect.
Savage women regard it as shameful to cover their sexual organs. The
naturalist, Wallace, found in one tribe a young girl who possessed a
dress, but who was quite as much ashamed of clothing herself with it
as one of our ladies would be of undressing before strangers.</p>

<p>It is only owing to the custom of wearing clothes that nudity provokes
the sexual appetite. This custom develops artificially a sentiment of
modesty with regard to nudity, which increases progressively in
intensity and is especially marked in aged women. It is not so much
habit, as to the feeling of progressive deterioration of their charms,
which leads the latter to cover themselves as they grow older, and is
part of the instinctive &aelig;sthetic sentiment of woman.</p>

<p>At the orgies and f&ecirc;tes held among savages the women cover their
sexual organs with certain objects, as a means to excite the men.
Complete nudity is found more often in savage women than in the men.</p>

<p>Later on when it became the custom to wear clothes, nudity became
attractive and was considered shameful. This is why the Chinese feel
shame at exposing their feet, the Mahometans their faces, and some
savages even the ends of their fingers.</p>

<p>Certain customs, like circumcision among the Jews, Polynesians and
Australians; the artificial elongation of the lips of the vulva in
Hottentots, Malays, and North American Indians, originated, according
to Westermark, in the intention of exciting the sexual appetite, or of
introducing variety into its satisfaction. Later on routine, which
sanctions everything, transferred these customs into religious cult.
It is possible, however, that among the Jews, who are a practical
race, the hygienic advantage of circumcision took a part in its
transformation into a rite.</p>

<p>To resume, everything derogatory to established custom excites the
sentiment of shame or modesty, not only in sexual matters but in
others. Most children are ashamed of not behaving exactly as their
comrades or their brothers and sisters, and are <span class='pagenum'><a name="Page_159" id="Page_159">[159]</a></span>very uncomfortable if
they are obliged to behave otherwise. All sentiments of morality and
modesty rest on conventionalities. The savage women burst into
laughter when the naked companions of Livingstone turned their backs
from modesty. The sentiment of modesty or shame thus depends only on
exceptional violation of an old custom. This is why unconventional
ways in one of the sexes (especially in woman) tend to offend the
sentiments of modesty, and usually excite the sexual appetite of the
other sex.</p>

<br />

<h4>LIBERTY OF CHOICE IN MARRIAGE&mdash;PATRIARCHISM</h4>

<p>Among savages, the women sometimes have the right of giving their hand
in marriage, sometimes not. The latter case is not surprising in
countries where women are considered as merchandise. Among the
Esquimaux every girl is betrothed from birth. Among the Boschimans,
Ashantis, etc., the unborn girl is even betrothed while she is in her
mother's womb! These betrothals are generally arranged by the maternal
parents together with the mother.</p>

<p>Very often, however, the consent of the woman is required; or, the
marriage may be only valid after the birth of the first child on
condition of the woman's consent.</p>

<p>Among the American Indians, if the woman is not a consenting party she
elopes with her lover and thus escapes the would-be-husband. In this
way elopement has gradually become a recognized institution among
certain races. I was told by a Bulgarian that the peasants in his
country buy their wives from the father, generally for two or three
hundred francs, but if the father demands too much, the women are
raped. After this marriage becomes indispensable and the father
receives nothing, for, in Bulgaria, which is not yet spoiled by
civilization, unions apart from marriage are considered as a terrible
disgrace.</p>

<p>In certain races, the woman has a free choice among several men and
her wish becomes law, so that the parents have no voice in the matter;
this occurs among the natives of the Celebes. The bridegroom is
nevertheless obliged to pay the dowry demanded. Similar customs
prevail among other races.</p>

<p>Westermark comes to the conclusion that in the primitive <span class='pagenum'><a name="Page_160" id="Page_160">[160]</a></span>state of
humanity the women had a much freer choice than afterward. Marriage by
purchase developed later and constituted an intermediate stage. When
the first civilizations became more complicated and recognized the
value of woman's labor, the fathers began to sell their daughters, as
we now see savage tribes abandon their women to prostitution with the
white man. But in primitive times, when there was neither
civilization, money, nor labor, properly so-called, each individual
fought for his life and the father had no more possibility of selling
his daughter as a slave than a gorilla or an orang-utan would have
to-day.</p>

<p>Marriage by rape, which occurred after wars when the women were
abducted and married against their will, must not be confounded with
marriage by elopement which takes place with the woman's consent, and
of which the latest fashion is elopement by automobile.</p>

<p>Among savages, the boys are also most often the property of the
father, who has the right to sell them and even to put them to death.
But they become free at the age of puberty and then have the right to
marry according to their inclination without being forced by their
parents.</p>

<p>There existed and still exist many patriarchal races (certain Indians
and Asiatics, for example) among whom the father possesses unlimited
power. The older he is the more he is honored, and the more his power
is uncontested. All the children and grandchildren, with their wives
and children, eat at his table; none of his descendants can marry
without his consent, etc. The effects of patriarchism are deplorable
and very immoral. The patriarch abuses his power&mdash;gives his old wives
to his children and takes the young ones, for example. The purest and
most virtuous Japanese girl is obliged to go to a brothel if her
father orders it. The patriarch has the power of life and death over
both sexes, and from this is derived the cult of ancestors. At the
present day we see immorality of this kind in the Russian patriarchism
among the peasants; the fathers have the custom of misusing their
sons' wives. Patriarchism thus degenerates into atrocious tyranny on
the part of the chief of the family, who becomes looked upon as a
god.</p>

<p><span class='pagenum'><a name="Page_161" id="Page_161">[161]</a></span>A law which is common in the Latin races, which forbids marriage
before the age of thirty, without the consent of the father, is a
vestige of patriarchism.</p>

<p>We see, therefore, that quite primitive savage races approached our
most modern ideas in liberty of choice in marriage. Between these two
periods humanity was under the yoke of a barbarous error&mdash;the
intermediate stage of marriage by purchase and patriarchal autocracy.
There has existed and still exists more than one aberration of this
kind in the intermediate stages of civilization; for instance,
torture, slavery and the use of narcotic substances, such as alcohol.</p>

<br />

<h4>SEXUAL SELECTION</h4>

<p>By sexual selection we mean union by choice among males and females.
In the vertebrates, the female chooses much more commonly than the
male, the latter being more disposed to pair with all the females than
the females with all the males. We may certainly admit that this was
also the case in primitive man, especially when there existed a
rutting period, for then the sexual appetite was more violent.
Moreover, even at the present day, women are on the average more
difficult to please and more strict in their choice than men.</p>

<p>In the case of hybrids it is generally the male which violates the law
of instinct. Female slaves often flee from their free husbands, but we
never see male slaves abandon their free wives. Among savage races the
woman is always more difficult to please than the man. Among
half-breeds, it is nearly always the father who belongs to a higher
race. The inverse rarely occurs; it is exceptional for a white woman
to marry a negro. The same thing is reproduced among ourselves; we
often see a cultured man marry an uneducated woman, but a cultured
woman seldom marries a laborer.</p>

<p>It is especially among savages that the woman prefers the man who is
strongest, most skillful, most ardent, and most audacious. Heroes
always haunt the minds of women, who love to throw themselves at the
head of conquerors. The ideal of certain women in Borneo is a husband
who has killed many enemies and possesses their heads (head-hunters of
Borneo). This <span class='pagenum'><a name="Page_162" id="Page_162">[162]</a></span>psychological trait responds to natural selection, for
the women obtain by this custom better protectors and stronger
children.</p>

<p>On the other hand, man looks instinctively for a young, healthy and
well-developed woman. It is on this basis that Greek art formed Eros
and Aphrodite, designating the latter as goddess of both love and
beauty.</p>

<p><b>Conception of Beauty.</b>&mdash;The conception of beauty is very relative.
The Australians laugh at our long noses and the natives of
Cochin-China at our white teeth and red cheeks. Certain savage women
bind their legs below the knees to make them swell, this effect being
part of their idea of beauty. The Chinese admire the deformed feet of
their women and their prominent cheek bones. In each nation the
conception of beauty generally corresponds to the ideal type of the
race, for both sexes. As a general rule muscle is admired in man and
fullness of figure in woman. The Hottentots like women's breasts to be
so pendulous that they can throw them over shoulder, and suckle the
infants carried on their backs; they also admire the elongated lips of
the vulva.</p>

<p>There are, therefore, few general typical characters of sexual
preference; these are especially the ideal type of the race and the
health of both sexes, voluptuous forms and grace in women, muscular
strength and dexterity in men. Everything else is relative and
variable, and depends on the local point of view, customs, race,
individual taste, etc.</p>

<p>Thus, according to the conception of &aelig;sthetics, tattooing, the
arrangement of the hair and beard, deformations of the nose, cranium,
or feet, are admired by different peoples. Each race extols its own
peculiarities; the European compares a woman's breasts to snow, the
Malay to gold, etc. The natives of Coromandel paint their gods black
and their devils white, while in Europe it is the reverse.</p>

<p>The association of love with beauty is not based on &aelig;sthetic
sentiments, for the latter are disinterested, while the original
instinct of love is interested. The association of the two things
depends on the instinctive necessity of health, combined with the
sexual appetite, although custom has produced numerous aberrations.
Everything which differs markedly from the type <span class='pagenum'><a name="Page_163" id="Page_163">[163]</a></span>of the race is more
or less pathological. This is why instinct, determined by natural
selection, repels it.</p>

<p>Fashion also rules among savages, but is less changeable among them
than with us, and their taste for adornment only varies in the narrow
circle of their customs.</p>

<p>Climate has a powerful action on the types of races, the latter being
generally adapted to the climate in which they live. Thus, the
European becomes darker in the tropics while negroes and Indians
become paler in the north.</p>

<br />

<h4>LAWS OF RESEMBLANCE&mdash;HYBRIDS</h4>

<p>Every animal species has an instinctive repugnance to pair with
another. Even where they are possible, natural hybrids are rare, and
only become a little more frequent in domestic animals and plants. The
fecundity of hybrids diminishes when they have connection among
themselves, and this explains why the instinct for such connections
tends to gradually disappear.</p>

<p>In his book on "The Mneme," Semon explains the infecundity of hybrids
in a very plausible manner, by the disorder that a too large quantity
of dissimilar hereditary engrams causes in the hereditary mneme of two
conjugated cells. When the parents differ from each other only in a
moderate degree homophony may still be re&euml;stablished, and then the
divergencies have a very favorable effect on the product, by the new
combinations which they furnish in the course of its development.</p>

<p>Moral ideas follow the course of instincts, and this explains why
sexual connection with animals is regarded as a horrible crime. This
is especially produced by pathological aberration, or when one sex is
completely isolated from the other. There is also a certain degree of
aversion to copulation between different races, in animals as well as
man; for example, between sheep and horses of different races, and
between white men, negroes and Indians. There are, however, many
hybrids or half-breeds in South America, and in Mexico they even
constitute two-thirds of the population.</p>

<p>Broca maintained that human hybrids produced by the crossing of remote
races, for example, between English and negroes or Australians, were
usually sterile. Westermark disputes <span class='pagenum'><a name="Page_164" id="Page_164">[164]</a></span>this, but agrees that these
hybrids become enfeebled in a few generations. It has also been
established that mixed marriage between Jews and Aryans are generally
less fecund; but this fact is not yet sufficiently explained.
Mulattoes, or hybrids between negroes and whites, constitute a
degenerate race and hardly viable, at any rate if their descendants do
not return entirely to one of the original races. Half-breeds between
whites and American Indians, also called Ladinos, seem on the contrary
to form a viable race, but one of little valor.</p>

<br />

<h4>PROHIBITION OF CONSANGUINEOUS MARRIAGES</h4>

<p>Sexual union between near relations nearly always causes a feeling of
repugnance in man, and has been stigmatized by the term <i>incest</i>.
Coitus between mother and son especially excites disgust. Sexual
connection between parents and children, as well as between brothers
and sisters is, however, common among certain tribes. Many other races
allow marriage between brothers and sisters, but this is elsewhere
generally condemned.</p>

<p>Among the Weddas, marriage between an elder brother and his younger
sister is considered normal, while that between a younger brother and
his elder sister, or between a nephew and his aunt, is regarded as
unnatural. The latter simply shows that unions between young men and
old women are not natural. Unions between brothers and sisters, and
especially between half-brothers and half-sisters were licit among the
Persians, Egyptians, Syrians, Athenians and ancient Jews. Those
between uncles and nieces (more rarely between aunts and nephews) are
sometimes permitted, sometimes prohibited. With the exception of Spain
and Russia marriages between first cousins are allowed in Europe.</p>

<p><b>Exogamy and Endogamy.</b>&mdash;Among many savages the prohibition of
consanguineous marriage may be extended to relationship of the third
degree. Marriage may even be prohibited among all members of the same
tribe or clan, even when they are not related. This is called
<i>exogamous</i> marriage, and reaches its extreme development among the
Australians, who are only allowed to marry into remote clans.</p>

<p>We thus see that the great majority of savages extend their <span class='pagenum'><a name="Page_165" id="Page_165">[165]</a></span>idea of
incest much further than we do. The reason of this has been much
discussed. It was formerly said that consanguineous marriage was
contrary to the commandments of God; that it offended the natural
sentiment of modesty; that it obscures relationship, etc. Nowadays, it
is said to be injurious to posterity. Ethnography teaches us, however,
that these statements are of little value.</p>

<p>Along with the exogamy of many tribes there is among other savages a
system of <i>endogamy</i>, described by MacLennan; this is the prohibition
of marriage between different clans. Spencer and MacLennan have
different explanations of this custom which seem hardly natural.
Westermark appears to be nearer the truth in remarking as follows: The
sexual appetite, especially in man, is excited by new impressions and
cooled by habit. It is not the fact of a man and woman being related,
but intimate companionship since youth, which produces in them a
repugnance to sexual union. We find the same repugnance between
adopted brothers and sisters and between friends who have been
intimate since childhood. When, on the contrary, brothers and sisters
or near relatives have been separated from each other since an early
age, they often fall in love with each other when they meet later on.
There is, therefore, no innate or instinctive repugnance to incest in
itself, but only against sexual union between individuals who have
lived together since childhood. As it is parents and their children
who are usually in this situation, everything is explained simply and
clearly.</p>

<p>The causes of exogamy are explained in the same way, by the fact that
members of the same clan often live together in close intimacy. It is
the small clans, formed of thirty or fifty individuals of a few
families living together, which have the most severe laws against
incest or endogamy. Where the families live in separate homes, such
prohibitions do not exist. The Maoris, who are endogamous, inhabit
villages which are widely separated, and marriage between relations is
allowed. Endogamy generally exists where the clan life is little
developed, and where relatives know and see little of each other. The
aversion to marriage between persons living together has thus created
prohibition of marriage between relations as well as <span class='pagenum'><a name="Page_166" id="Page_166">[166]</a></span>that of marriage
between members of the same clan. It is the same reason which has led
to the prohibition of marriage between brothers-and sisters-in-law,
between brothers and adopted sisters, etc. In people living in small
communities, endogamy does not appear to have ever existed.</p>

<p>Incest between relatives living together appears to have everywhere
the same natural cause&mdash;the scarcity of women in isolated families
living in remote districts. There is also a psycho-pathological form
of incest associated with morbid appetites in the families of
degenerates. In animals living alone and whose families break up very
rapidly (cats for example) incestuous unions, between parents and
young, for instance, are quite common.</p>

<p>Let us now consider the scientific side of the question. We see
everywhere that sexual union between quite distinct animal species
gives no result. At the most, certain closely allied species, such as
the ass and the horse, the rabbit and the hare, give progeny which are
themselves sterile (mules, etc.). The feebleness and sterility of
hybrids derived from widely separated races or nearly allied different
species proves the deficiency in vital force of the offspring of
fundamentally dissimilar procreators. But, on the other hand, the
dangers of continuous consanguineous reproduction are no less evident.
Perpetual unions between brothers and sisters for several generations,
lead to degeneration of the race. For example, the still-births will
be 25 per cent. instead of 8 per cent., which is the figure in
ordinary crossings. The prejudice against consanguineous unions may,
however, depend on the accumulation of certain pathological defects.</p>

<p>Westermark admits that it is difficult to show clearly that
consanguineous marriages are prejudicial in man. The consanguinity
which causes evil effects in animals concerns long-continued unions
between parents and children or brothers and sisters. But this never
occurs in man. Animals and plants may be perpetuated for many years in
the closest consanguinity without degeneration resulting. Among the
Persians and Egyptians, intimate unions have existed for a long time
without producing degeneration.</p>

<p><span class='pagenum'><a name="Page_167" id="Page_167">[167]</a></span>On the other hand, breeders of animals tell us that a single drop of
new blood (or rather sperm) is enough to counteract all the evil
effects of consanguinity. In man the most frequent incests are always
interrupted by some other union. The Ptolemies, who nearly always
married their sisters, nieces or cousins, lived long and were far from
being sterile. In Ceylon, the Weddas perpetuate their consanguineous
unions; insanity is rare among them, but they are small, unfruitful
and tend to become extinct.</p>

<p>In Europe, the question of marriages between first cousins has been
much discussed, and it has been constantly attempted to prove that
they are injurious. Nevertheless, when we examine the question
impartially, we always find that the prejudices against them do not
arrive from consanguinity, but from certain pathological defects, such
as insanity, hemophilia, etc., which are naturally perpetuated by
consanguineous unions when they are accumulated in one family, as well
as when two insane persons of different families marry. Therefore it
is not consanguineous unions in themselves (which are always
accidental in man and interrupted by others) but the hereditary
reproduction of pathological defects, often of blastophthoric origin,
which are the real cause of the evil. Statistics have clearly proved
that marriage between first cousins plays no part in the causes of
insanity.</p>

<p>Influenced, no doubt, by general opinion, Westermark tries to believe
in some instinctive repulsion of man for consanguineous unions. If in
modern society such unions, perpetuated between parents and children,
brothers and sisters, were still produced as in animals I should agree
that they might be injurious to the species; but, considering how
cosmopolitan and mixed is our modern society, I cannot make the
concession. On the contrary, I maintain that the isolated unions which
still take place between relatives in civilized countries are so
exceptional that they do not present the least danger, excepting among
the families of degenerates. It is therefore only a question of
superstition. What we have to guard against are unions between
pathological individuals and blastophthoric influences. We must not
forget that many degenerates and idiots have a <span class='pagenum'><a name="Page_168" id="Page_168">[168]</a></span>great pathological
tendency to incest, and this is no doubt why the effect has been
confounded with the cause.</p>

<p>Westermark himself gives us a striking example. Since the most remote
times the inhabitants of the Commune of Bats, composed of 3,300
persons, have intermarried; yet this population is very healthy and
vigorous and shows no sign of degeneration. On the other hand, we have
seen that contrasts produce a mutual attraction in the domain of love,
while strong resemblances rather repel. Bernardin de St. Pierre has
said that love is created by contrasts; the greater the contrast the
greater the love. Schopenhauer remarks as follows: "Every individual
seeks in the opposite sex peculiarities which contrast with his own;
the most masculine man seeks the most feminine woman, while small and
feeble men love large and strong women; people with short noses prefer
long ones, tall and thin men prefer short and stout women. All this
increases fecundity." Thus instinct is sufficient to protect humanity
against consanguinity, each sex instinctively seeking the contrasts
which consanguinity diminishes.</p>

<br />

<h4>SENTIMENT AND CALCULATION IN SEXUAL SELECTION</h4>

<p>Youth, beauty, health, finery and flirtation excite the sexual
appetite. Many other sentiments are accessory, such as admiration, the
pleasure of possession, respect, pity, etc. Inclination is an
important element, but in no way necessary to sexual union.</p>

<p>In the lower stages of human development, tenderness toward children
is much stronger than sexual love. Among many savage races the love of
a man for his wife is completely wanting, as well as that of the wife
for her husband. In this case marriage depends on reciprocal
convenience, on the desire to have children, and profits by personal
comfort and the satisfaction of a purely animal sexual appetite.
However, among these people the parents have a tender regard for their
children. The husband has the right to beat his wife, but the wife is
considered as unnatural or even criminal if she beats her children.
Among the North American Indians, for example, conjugal love is, so to
speak, unknown. On the other hand, in other savage races, <span class='pagenum'><a name="Page_169" id="Page_169">[169]</a></span>such as the
Touaregs, the Niam-Niams, the New Caledonians, the Tonganese and
Australians, the conjoints have a deep affection for each other, and
the husband often commits suicide on the death of his wife. On the
whole, the sentiments of affection of the conjoints are the result of
a long sexual life in common, and they are especially strengthened by
the love of the parents for their children.</p>

<p>As a rule, the mutual attachment of conjoints for each other among
cultivated races is developed along with altruism. The tenderness and
refinement of love as they exist at the present day among highly
civilized races were unknown to most savages and to the older
civilizations. In China it is considered good manners to beat the
wife, and when a poor Chinaman treats his wife with consideration, it
is to avoid having to buy another. What the Arab understands by love
is only sexual appetite, and among the ancient Greeks it was nearly
the same.</p>

<p>In civilized Europe mental culture progresses in the direction of
equality of rights between the two sexes, so that a man regards his
wife more as a companion who is his equal and no longer a slave.
Community of interests, opinions, sentiments and culture constitute a
primary condition for sentiments of mutual sympathy and favors
affection. No doubt, excitation of the sexual appetite by contrasts
acts here as an antagonistic force. Contrast should not be so great as
to exclude sympathy.</p>

<p>Too great difference in age is dangerous for attachment, for it causes
too great a divergence in the aims and interests of life. Education
and social equality also favors love, and this tends to preserve class
distinction. It is rare for a well-educated man to fall in love with a
peasant, or a laboring man with an educated woman, except in a sensual
way. Men generally avoid marriage with individuals of another race, or
of another religion.</p>

<p>Endogamy and exogamy do not form such an absolute contrast as at first
sight might appear. Even among exogamous races, there is a limit which
must not be passed. These races often prohibit marriage with
individuals of another race. Among the Arabs, for example, the
instinct of ethnical separation is so strong, that the same Bedouin
wife who will prostitute herself for money with Turks or Europeans,
would think it dishonorable <span class='pagenum'><a name="Page_170" id="Page_170">[170]</a></span>to marry one of them. In this way custom
produces endogamy of caste and class among the same people. The same
with the nobility; in ancient Rome it was forbidden for a patrician to
marry a plebeian. Sometimes an endogamy of religious origin is met
with, among the Jews for example.</p>

<p>Children are treasures for the man of low culture, while they become a
burden to the cultivated man. In spite of this the natural man
ardently desires children. In Switzerland, two-fifths of the divorces
occur in sterile unions, although the latter only form one-fifth of
all marriages.</p>

<p>Calculation often smothers sentiment when it becomes the basis of
marriage. We live to-day under the sway of Mammon, with the result
that the influence of love, strength, beauty, capacity for work,
intelligence, skill, character and even health, count for little
compared with money in the question of marriage. This sad sign is
really a new form of marriage by purchase, hypocritically disguised.</p>

<br />

<h4>MARRIAGE BY RAPE AND MARRIAGE BY PURCHASE</h4>

<p>The rape of women is an established custom in some regions. Certain
marriage ceremonies prove that rape was formerly much more common than
at the present day. Among certain Indian tribes the simulation of rape
and abduction of the woman form part of the marriage ceremonies;
custom requiring that the woman must feign to resist.</p>

<p>According to Spencer, marriage by rape originated in the prudery of
woman, while MacLennan attributes it to the predominance of exogamy;
but, in reality, marriage by rape exists in races which are absolutely
endogamous. Westermark believes it arose from the repugnance to unions
contracted in a narrow circle. The savage has difficulty in procuring
a wife without giving the father compensation; besides, his own
repugnance to the companions of his childhood and the prejudices
against unions between relations, as well as the enmity of other
clans, all increase the difficulties to be overcome. This is why he
often decides on rape. Marriage by rape has not, however, been the
rule at any period, and on the whole, unions concluded by mutual
agreement have always predominated.</p>

<p><span class='pagenum'><a name="Page_171" id="Page_171">[171]</a></span>Marriage by purchase has followed marriage by rape, and forms a
slightly higher stage of civilization, developed by exchange of money
or other symbols. It first appears, in Australia, for example, as
marriage by exchange (exchange of a woman for a sister or a daughter).
Afterward young men gain their wives by working as servants for the
father. In marriage by purchase the price is based on the beauty,
health and social position of the woman. A young girl is generally
worth more than a widow or a rejected woman. Skill in female manual
labor also increases the price. Among the Indians of British Columbia
a wife will cost from twenty to forty pounds sterling, while in Oregon
they are exchanged for bisons' skins or blankets. Among the Kaffirs
from three to ten cows is a low price, twenty to thirty a high price
for a wife. When a wife was given gratis, her parents had a right to
the children. Marriage by purchase and by exchange still exists among
the lower races as it formerly ruled among civilized peoples. We still
possess the rudiments.</p>

<p>Marriage by rape or by purchase has, however, never been in general
usage. Certain races in India and Africa considered it a disgrace to
pay a price for a wife.</p>

<p>From the historical point of view it is interesting to note that, in
the ceremonies of marriage by purchase, a simulated and symbolical
rape of the betrothed still recalls the old form of marriage by rape;
also, in races where a higher form has replaced marriage by purchase,
traces of the latter are still preserved in certain nuptial symbols.</p>

<br />

<h4>DECADENCE OF MARRIAGE BY PURCHASE&mdash;THE DOT</h4>

<p>The position of woman has undergone steady improvement in higher
civilization by the progress of altruism. This is why culture, in
India, China, Greece, Rome and Germany, etc., has gradually
discredited marriage by purchase. This was at first replaced by the
custom of giving wedding presents to the bride; afterward the opposite
custom was introduced of the bride bringing her <i>dot</i> to the
bridegroom.</p>

<p>A singular transition between these two systems is constituted by
simulated purchase, in which the bridegroom offers presents to the
bride's parents, which are afterward returned to him. <span class='pagenum'><a name="Page_172" id="Page_172">[172]</a></span>Among certain
savages the bride's parents return the purchase money of their
daughter to the bridegroom in another form. Such restitution was often
the origin of the <i>dot</i>.</p>

<p>Among the Romans the <i>dot</i> became the property of the husband, and
from this is derived the modern custom which usually gives the husband
the right to administer his wife's <i>dot</i>, which remains the property
of the wife and her family.</p>

<p>Among the Mexicans, where divorce for conjugal discord is frequent,
and among certain Mahometans, division of property exists in marriage,
and the wife's property is returned to her when she is separated or
divorced.</p>

<p>In Europe at the present time, especially under the influence of
French customs, there is established a kind of marriage by inverse
purchase (which already existed among the Greeks), in the sense that
the parents of young girls obtain husbands for them by means of a
large <i>dot</i>. Westermark concludes this subject with the following
words: "If she does not possess special personal attractions, a young
girl without a <i>dot</i>, at the present day, runs a great chance of not
getting married. This state of things is quite naturally developed in
a society where monogamy is legally enforced; where women are more
numerous than men; where many men never marry, and where married women
too often lead a life of idleness." If we add to this: "in a society
where Mammon rules as absolute master," the picture will not be
wanting in accuracy.</p>

<br />

<h4>NUPTIAL CUSTOMS AND CEREMONIES</h4>

<p>In primitive races where the wife is simply bought like merchandise,
often after mutual agreement, nuptial ceremonies do not exist. They
generally originate later from the symbols of a form of marriage since
abandoned. The ceremony being concluded and the marriage recognized as
legal, it is followed by feasting. Certain religious ceremonies are
generally combined with marriage. The customs of our modern marriages
arise from the same source. At the time of early Christianity there
were no religious ceremonies and even up till the year 1563, the date
of the end of the Council of Trent, religious benediction of marriage
was not obligatory. Luther held that marriage should <span class='pagenum'><a name="Page_173" id="Page_173">[173]</a></span>be purely civil,
but legal civil marriage was only introduced among us by the French
Revolution, while it had existed in remote times among the Peruvians,
Nicaraguans and others. Among certain races, marriages concluded
without <i>dot</i>, without ceremony, or without purchase, and even those
between different castes, are often regarded as concubinage.</p>

<br />

<h4>FORMS OF MARRIAGE</h4>

<p>Leaving aside hermaphrodites, such as the snails, in which each
individual has both kinds of sexual organs and plays the part of both
male and female, there are among animals with separate sexes five
forms of conjugal union:</p>

<p>(1). <i>Temporary or perpetual monogamy</i>, or marriage between one
individual of one sex and one of the other sex. This is the case with
most birds and mammals and many races of man.</p>

<p>(2). <i>Polygymy or polygamy</i>, or the marriage of one male with several
females. This occurs in ruminants, stags, fowls, and other animals, as
well as in some human beings; for example, the Islamites, negroes,
American Indians, Mormons, etc.</p>

<p>(3). <i>Polyandry</i>, or the marriage of one female with several males.
This is met with chiefly in the ants, in which each female is
generally fecundated successively by several males. In most of the
higher animals, the jealousy of the males renders polyandry
impossible. In man it is rare but exists among certain races.</p>

<p>(4). <i>Marriage in groups</i>, or marriage between several males and
several females. This singular custom is rare but exists in the Togas,
a tribe of savages. I am not aware of its existence among animals.</p>

<p>(5). <i>Promiscuity</i>, or free sexual intercourse between males and
females. This occurs in many animals, especially in the lower animals
in which the sexual instinct of the male is not associated with any
regard for the female or the progeny. Promiscuity is still more
natural when the female does not look after her young after she has
laid her eggs. Nevertheless, in most animals the female limits herself
to sexual intercourse before each brood, so that real promiscuity is
not so frequent as <span class='pagenum'><a name="Page_174" id="Page_174">[174]</a></span>would at first appear. In man, on the contrary, it
attains its apogee in prostitution, which is the only absolutely
complete form of promiscuity. But the result of prostitution as
regards the preservation of the species, which is the proper object of
all sexual union, is absolutely destructive.</p>

<p>Polygamy or polygymy were licit among most ancient races, and is so
still among most savages and among many civilized nations; but it has
several varieties.</p>

<p>In Mexico, Peru, Japan and China a man only possesses one legitimate
wife, but has several concubines whose children are considered as
legitimate as those of his wife. Polygamy existed legally among the
Jews up to the Middle Ages. King Solomon possessed seven hundred wives
and three hundred concubines. In Islamite countries the Jews are still
polygamous. The Koran allows them four wives and as many concubines as
they please. The latter do not enjoy the protection of their father,
but apart from this they have the same rights as the legitimate wives.
The Hindus and Persians are polygamous. The Romans were strictly
monogamous, but they also had concubines.</p>

<p>In Christian Europe, polygamy has occasionally been allowed or
tolerated: St. Augustus did not condemn it. Luther allowed Philip of
Hesse to marry two wives; and after the treaty of Westphalia bigamy
was allowed because of the depopulation of Germany. The mistresses of
the present princes are a relic of polygamy. Jesus having said nothing
concerning polygamy, Luther did not prohibit it.</p>

<p>The Mormons have introduced it into their religion. The negro king of
Loango shows us what degree polygamy may reach among princes and
chiefs, for he possesses seven thousand wives, while the chiefs of the
Fiji Islands are content with twenty to one hundred.</p>

<p>Among savage races we find monogamy in the natives of the Andaman
islands, among the Touaregs, the Weddas, the Iroquois, the Wyandottes,
and even in some Australian tribes. With others, polygamy is only
permitted to the chiefs. But most of the population are monogamous
even among polygamous races, and there are very few peoples in which
all the men possess several wives. In India, 95 per cent. of the
Islamites <span class='pagenum'><a name="Page_175" id="Page_175">[175]</a></span>are monogamous, and in Persia even 98 per cent. Polygamy is
nearly everywhere a privilege of princes, chiefs, and rich men.</p>

<p>The two following facts also show a tendency to monogamy among
polygamous races:</p>

<p>(1). One of the wives, generally the first, has prerogatives over the
others.</p>

<p>(2). In reality, the polygamous man nearly always gives sexual
preference to one only, or to a few of his wives. There are, however,
some polygamous races in which the husband has sexual intercourse with
each of his wives according to a regular programme, taking each of
them in turn for several days, weeks or months. With others, on the
contrary, a number of married women remain in reality virgins, because
the husband does not desire them, and they are nothing more than
domestics. Among these people the husband as a rule only takes a
second wife when the first has grown old, so that bigamy becomes the
ordinary form of marriage.</p>

<p>The Cingalese were polyandrous before the English conquest, and so
many as seven men had one wife in common. Polyandry is especially the
custom in Thibet. Among polyandrous peoples the husbands are not all
on the same footing of equality, some hold an inferior position,
corresponding nearly to that of concubines, another sign of the
tendency to monogamy.</p>

<p>Among the Togas marriage in groups is constituted as follows: All the
brothers are husbands of the wife of the elder brother, and all the
sisters of this wife are at the same time wives of their
brothers-in-law. If we except prostitution, this is the only case in
man which approaches promiscuity. Marriage in groups, however, is
extremely restricted promiscuity.</p>

<p>To resume, monogamy is by far the most widespread form of marriage.
This is explained by the relative number of men to women. It has often
been stated that the number of individuals of the two sexes is nearly
the same, and this has been used as an argument in favor of monogamy.
But this statement is incorrect; sometimes it is the men, but more
often the women, who predominate. Among the natives of Oregon there
are seven hundred men to eleven hundred and eighty-five women. Among
the Punkas and other races the number of women is two or three <span class='pagenum'><a name="Page_176" id="Page_176">[176]</a></span>times
greater than that of the men. In Kotcha-Hamba there is only one man to
five women. Among other races there are, on the contrary, more men
than women, especially in Australia, Tasmania, and Hayti. In the
latter island there is only one woman to five men. In Cashmere there
are three men to one woman. Among the negroes, on the contrary, the
women predominate, sometimes in the proportion of three to one, but
more generally as three to two.</p>

<p>In Europe, more boys than girls are born on the average, but from the
age of fifteen to twenty the numbers become equal, and after twenty
the women predominate. This is due to the greater mortality among men,
owing to war, the greater danger of masculine occupations, and also to
alcoholism. In the fifteen largest towns in Switzerland alcoholism is
the direct or indirect cause of death in 10.5 per cent. of men above
the age of twenty.</p>

<p>Among savages the women often take part in war, for instance the
Amazons of Dahomey. Drinking habits are also the same or absent in
both sexes, which equalizes matters. When the men predominate in these
people, this is often due to infanticide committed on young girls, and
also to overwork of the women. With the Cingalese the natality of boys
is greater than that of girls, while in Asia Minor two girls, in
Arabia even four girls, are born to one boy. The Arab says, "Allah has
given us more women than men; it is, therefore, clear that polygamy is
a divine commandment."</p>

<p><b>Production of Sexes at Will.</b>&mdash;I will say a few words on the question
of the causes of production of the sexes. There is no want of
hypotheses, assertions, nor even of experiments on this subject; but,
we are obliged to admit that up to the present we know nothing
certain. No one has yet succeeded in producing experimentally in
animals males or females at will. According to one theory, which has
created much impression, overfeeding produces females and underfeeding
males. Although this appears to be true in certain cases among some
animals, it is in no way proved in a positive manner.</p>

<p>It has also been suggested that selection produces the sex which is
deficient in numbers; but here again proofs are wanting. It has been
maintained that crossing tends to breed <span class='pagenum'><a name="Page_177" id="Page_177">[177]</a></span>females, while consanguineous
marriages produce males; in other words, that mongrel races show an
excess of female births, while races in which marriages are very
consanguineous, and polyandrous tribes show an excess of males. It is
much better to leave this question alone till science has furnished us
with conclusive proofs. Certain results obtained with the lower
animals give hope that the future may shed some light on this point.</p>

<p>Again, marriage customs are not always in relation to the excess of
one of the sexes. Races in which men predominate are not always
polyandrous, and those in which women are in excess are not always
polygamous; sometimes even the contrary exists. Polygamy is thus not
always due to a surplus of female births, or to the death of many men,
but often to religious prescripts, as among the Islamites and Mormons.
In polyandry, poverty often plays a greater part than consanguineous
marriages or surplus of male births. Religious prescription of the
husband's continence during his wife's menstrual periods, pregnancy,
and even the period of nursing, a period which often lasts from two to
four years in savages, is an important cause of polyandry. At Sierra
Leone, coitus of the husband with his wife before the last-born child
can walk is regarded as a crime.</p>

<p>Although very advantageous to the wife's health this custom is
entirely based on religious ideas and superstitions. Many savages
consider that every woman is impure and bewitched during her monthly
periods, during pregnancy and suckling. If we add to this the fact
that, being usually treated as beasts, the women soon grow old, we can
easily understand that the men are inclined to polygamy. It is
remarkable with what rapidity the savage woman grows old. She is only
fresh from thirteen to twenty years; after twenty-five she is old and
sterile, and a little later she has the aspect of an old sorceress.
This premature senility is not so much due to early sexual intercourse
as to the terribly hard work they undergo, and also to the prolonged
period of suckling.</p>

<p>Another cause of polygamy is man's natural desire for change. The
negroes of Angola exchange wives. The instinct of procreation, love of
glory and riches co&ouml;perate with the sterility <span class='pagenum'><a name="Page_178" id="Page_178">[178]</a></span>of many women in
propagating polygamy. Certain races only tolerate it when the woman is
sterile, or has only daughters, which clearly proves that it is based
on the fear of remaining without male descendants.</p>

<p>On the whole, savage women are less fecund than civilized, owing to
their long continence during the two or four years nursing of each
child. If we add to this the high infant mortality, we can understand
how polygamy becomes among these people a means of reproduction in the
struggle for existence, and even in African races a natural law. A
native of Central Africa may have a hundred wives, who also act as
servants and retainers. In this case polygamy is the expression of
pomp and wealth. It is especially developed in agricultural peoples
owing to the value of the woman's labor. On the other hand it is
impossible among nomadic tribes. In Dahomey the king had thousands of
wives, the nobility hundreds, the simple citizen a dozen and the
soldier none at all.</p>

<p>Jealousy and rivalry among the wives is not always the rule in
polygamous families. In equatorial Africa the wives themselves incline
to polygamy and regard a rich man who restricts the number of his
wives as miserly. Livingstone relates that the women of Makololo
declared they would not live in monogamous England, for any
respectable man should prove his wealth by the number of his wives. We
must not forget that among most savages the moral conception of good
and evil are confounded with that of riches and poverty. In reality,
the supernumerary wives bought by a polygamist are simply slaves. His
power and authority do not easily allow jealousy among them;
nevertheless suicide sometimes occurs among the old wives who have
been passed over in favor of younger ones. Sometimes they kill their
children at the same time. Among the Indians of Terra del Fuego a hut
containing three or four women often resembles a battlefield. We have
already pointed out the way in which jealous Fiji women cut off the
noses of their rivals. Among the Islamites and Hindus intrigue and
jealousy are common with the women; the same in Abyssinia, among the
Hovas of Madagascar and the Zulus. The Hova term for polygamy is
<i>rafy</i>, which signifies adversary. To <span class='pagenum'><a name="Page_179" id="Page_179">[179]</a></span>prevent the jealousy of his
wives the polygamous man often places them in separate houses; this is
common among the South American Indians.</p>

<p>In Colombia I made the acquaintance of a French explorer, Le Comte de
Brettes, who has studied closely the Goajires Indians by becoming
himself a member of the tribe. The country of the Goajires is a
peninsula of Colombia bordering on Venezuela. Polygamy among these
people is very interesting. When a young Goajire wishes to marry he
has to pay the bride's parents a number of cattle, but the consent of
the bride is necessary. Besides this the husband has to clear a
certain area of forest, plant vegetables and build a hut. He must then
make a present of all this to his wife and add to it the necessary
cattle. The wife thus becomes the legal proprietor of the house and
land, and it is she who rules over the domain. The husband only has
authority over the male children; but the wife is strictly enforced to
be faithful. If he wishes to marry a second wife, he is obliged to buy
her also and present her with similar property as the first, in
another district. The two wives can never dwell together in the same
house nor in the same district; each of them is thus a proprietor on
her own account. In this manner the different wives of a Goajire are
not only independent, but separated from each other and have no
communication; this excludes all jealousy, especially as these women
have a deep respect for the laws of their country. Under such
conditions polygamy can hardly extend to more than two women without
exhausting the forces a man requires to cultivate each of the domains.
We thus see that certain forms of polygamy, combined with
matriarchism, are compatible with high social position of the wife,
for among the Goajires and other Indian tribes the man passes from one
wife to the other, while it is the wife who is mistress of the house,
the children and the domain.</p>

<p>However, we may say that on the whole monogamy reigns where there is
more altruism, respect for women and sentiment for family life; for
instance, in Nicaragua, among the Dyaks, the Andamanese, etc., in whom
the wife is highly esteemed and possesses political influence. The
wife is also proprietor of the house among the Santalese and
Mounda-Kols.</p>

<p><span class='pagenum'><a name="Page_180" id="Page_180">[180]</a></span>In the question we are considering the nature of the amorous passions
also plays a great part. When they are purely sensual they do not last
long as a rule; but when love arises from mental affinities it may be
prolonged till old age. Bain remarks that other passions, such as
maternal love, hatred, the desire of domination may be extended to
many objects, while love has a tendency to concentrate itself on a
single one which then takes pre&euml;minence over the others and tends to
monogamy. We have seen that birds and monkeys generally love only one
female. With some conjugal love is so strong that one of the conjoints
cannot survive the other; this fact has been observed with certainty,
even when the survivor was provided with another mate. Thus, the male
of a certain species of monkey (<i>Hapale jacchus</i>) after the death of
his mate, covers his eyes with his hands, ceases to eat and remains in
the same position till he dies. Suicide for love is not rare among
certain savage races; a point to which we shall return later.</p>

<p>Westermark is certainly right in considering this tendency of love to
concentrate itself on a single object as one of the most powerful
factors in monogamy. Jealousy is no doubt the reverse of such
sentiment, but is the profound despair at seeing the sole object of
love desert or become unfaithful. On the other hand, this
concentration of love, which may be excellent for isolated families
living alone after the manner of wild beasts, is in no way adapted to
a society of which all the members are responsible. This is a point we
must insist upon. There is certainly a real antinomy which is
difficult to reconcile between this dual egoism of exclusive and
concentrated love and social solidarity or human altruism. The problem
is not insoluble, but we must admit that the solution is not easy.</p>

<p>To resume, we first of all observe an evolution from monogamy toward
polygamy. The higher apes and the most primitive men are monogamous;
among these there are no differences of rank, nor class distinctions,
and they live in very small groups. Wealth, civilization, larger
communities, agriculture and the domination of castes have gradually
given rise to polygamy. Thus, the ancient Hindus were at first
monogamous and later on became polygamous. The prerogative <span class='pagenum'><a name="Page_181" id="Page_181">[181]</a></span>of the
first wife over the others is only a vestige of monogamy in polygamy.</p>

<p>A higher degree of culture then diminishes warfare, shortens the
period of nursing, does away with the prejudices against coitus during
pregnancy, and improves the social position of women. Ageing less
quickly, and adding to her bodily charms those of her mental
development woman restores man to monogamy. As the same time wives and
children gradually cease to constitute riches, and this diminishes the
instinct of procreation. Finally, machinery replaces the female labor
of former times. In this way, with a higher degree of human culture,
all the factors tend to restore monogamy.</p>

<p>The instinctive desires of woman are monogamous. The progress of
civilization is continually extending her rights, and the more refined
sentiments of sympathy among civilized people are less and less
compatible with polygamy. As regards polyandry, Westermark shows that
it has always been an exception and that it has only been established
among phlegmatic races, having a certain degree of civilization and
being unacquainted with jealousy.</p>

<p>Spencer believes that monogamy will prevail in the future, while
Lubbock inclines to polygamy. Westermark thinks that if the progress
of civilization continues as hitherto to become more altruistic, and
that if love tends to become more refined, the conjoints having more
and more regard for each other, monogamy will always become more
strict.</p>

<p>For my part, I think it idle to prophesy. If mental culture ever
succeeds in overcoming brutality and barbarism, and if it continues to
make real progress, I do not think that any of the old systems of
marriage will persist in their primary form. Primitive monogamy
adapted to an unsocial savage condition, is incompatible with the
social requirements which become more and more imposed upon humanity.
Marriage by purchase and Islamite polygamy, which regard woman as
merchandise and place her entirely under the dependence of man, are
barbarous customs of semi-civilized people, which have already fallen
into disuse. Polyandry is contrary to human nature and to the
requirements of reproduction, and its <span class='pagenum'><a name="Page_182" id="Page_182">[182]</a></span>implantation is everywhere a
sign of decadence. Our present religious monogamy, completed by the
shameful promiscuity of prostitution, is both hypocritical and
unhealthy. Till the contrary is proved, I consider the most
advantageous form of marriage for the future a kind of free monogamy
(eventually polygamy), accompanied by obligations relative to the
procreation of children and to the children procreated. Polyandry
should only have an accessory right to existence in certain
pathological or exceptional cases. We shall return to this point
later.</p>

<br />

<h4>DURATION OF MARRIAGE</h4>

<p>Among birds, marriage is generally concluded for life; among mammals
rarely for more than a year, with the exception of the anthropoid apes
and man.</p>

<p>The duration of marriage varies enormously in man. Among the
Andamanese, the Weddas, certain Papous, marriage can only cease with
death. Among the North American Indians, on the contrary, it is only
concluded for a limited period. Among the Wyandottes the custom exists
of trial marriages for several days. In Greenland, divorce often takes
place at the end of six months. Among the Creeks marriage does not
last more than a year. In this way is constituted a kind of polygamy
by succession or limited monogamy, which results in the father not
knowing his children.</p>

<p>Among the Botocudos, marriage is performed without ceremonies and only
lasts a short time; it can be broken off on the slightest pretext, for
the pleasure of changing; divorce then becomes as frequent as
marriage. This is also the case in Queensland, Tasmania and the Samoan
islands. Among the Dyaks and Cingalese, quite young men and women have
already had several wives or husbands; a man often marries and deserts
the same woman several times, to take others during the intervals.
Among the Mantras there are men who have been married forty or fifty
times.</p>

<p>In Persia a woman may marry for periods varying from one hour to
ninety-nine years. In Egypt similar customs are met with; a monthly
change is allowed, so that a man may marry twenty or thirty times in
two years. Among the Maues of <span class='pagenum'><a name="Page_183" id="Page_183">[183]</a></span>Sahara the women consider it
fashionable to marry as often as possible, and a long married life is
considered by them as vulgar. The Abyssinians, negroes, etc., marry on
trial or for limited periods. Among the Greeks, Romans and ancient
Germans, divorce was very frequent.</p>

<p>In nearly all savage tribes, and in a number of civilized people the
man possesses an unlimited right of rejection. The Hovas compare
marriage to a loosely tied knot. Among the ancient Jews, Romans,
Greeks and Germans, discontent of the husband was a sufficient reason
for rejection. On the contrary, among a number of savage races
(Westermark mentions about twenty-five) rejection and divorce are
extremely rare and marriage lasts for life.</p>

<p>It is especially where there are children that divorce is rare. With
most races, sterility of the wife and adultery constitute the
principal causes of legal divorce.</p>

<p>Among civilized races marriage for life is much more common than with
savages. This was the case with the Aztecs, etc. Among the Chinese
there exist seven reasons for divorce: sterility, unchastity,
negligence toward parents-in-law, talkativeness, desertion, ill-temper
and chronic disease. In Japan the laws are similar, but in spite of
this divorce is rare in China and Japan.</p>

<p>In Christian countries divorce was formerly permitted and was only
prohibited by the Council of Trent. The modern Catholic says: "Man
must not separate what God has united." Among many savages, on the
contrary, divorce is left to the free will of the married couple.
Elsewhere it is sometimes the man, sometimes both husband and wife who
have the right to exact divorce for divers reasons, such as
drunkenness, adultery, prodigality, etc. In Europe, as elsewhere, it
is the desire for change which is the most common cause of divorce.</p>

<p>Children constitute the surest cement against conjugal separations.
With most savages the rejected wife regains not only her <i>dot</i>, but
also part of the common property, or even the whole of it. On the
contrary, the purchase value of the wife is only as a rule returned to
the husband when sterility, adultery or other grave reasons are the
causes of divorce. It results from <span class='pagenum'><a name="Page_184" id="Page_184">[184]</a></span>this that divorce is always very
rare among peoples where the women are very dear.</p>

<p>The right of the children after divorce varies a good deal in
different races; sometimes they are adjudged to the husband, sometimes
to the wife. Divorced women often become prostitutes, for example,
among the Chinese and Arabs. As a rule, marriages for love are more
lasting than others, especially when the couple were acquainted before
marriage.</p>

<p>It is extremely probable that in primitive man marriage only lasted
till the birth of a child, or at the most a few years. With
civilization the duration of marriage has been prolonged, higher
motives having become added to bodily charms, sexual appetite and the
instinct of procreation, and tending toward more lasting unions.</p>

<p>Moral reasons have given rise to laws of protection in marriage, but
the mania which man possesses of dogmatizing on everything has often
caused these laws to degenerate into abuse or religious absurdities.
In this way the modern form of our Christian monogamy has been imposed
by a tyrannical dogma of the Roman Church; a dogma which no doubt
started from an ideal point of view, but fell into disuse in practice,
owing to the fact that it did not take sufficient account of the
natural conditions and sexual requirements of the race. This explains
the present tendency to greater legal liberty, even when the moral
causes which tend to render monogamous unions durable multiply with
the progress of civilization.</p>

<br />

<h4>HISTORY OF EXTRA-CONJUGAL SEXUAL INTERCOURSE</h4>

<p>As monogamous marriage exists among the anthropoid apes, we have every
reason to believe that it existed with primitive man. In neither case
has it been the result of artificial laws, but the result of brute
force and congenital instincts inherited by natural evolution. It
often happened that one male vanquished another and took possession of
the female, or wife, of the vanquished. Others abducted the female by
surprise. Later on, marriage by exchange or by purchase, derived from
marriage by rape, probably constituted the first stage toward a legal
monogamous or polygamous union, as an element in the <span class='pagenum'><a name="Page_185" id="Page_185">[185]</a></span>most primitive
human conventional organizations. In this way we can imagine the main
points of the prehistoric evolution of marriage.</p>

<p>When the conception of marriage took on a legal character, either that
of possession by the male, or that of a more or less equitable
contract between the two sexes, we can easily imagine that sexual
intercourse apart from marriage resulted as an inevitable complement.
Every artificial barrier which the human mind opposes to natural
instincts immediately gives rise to a movement of opposition on the
part of the latter. The matrimonial laws of primitive or
semi-civilized races punished adultery in the most barbarous manner by
torture and death, but were unable to prevent the sexual passions
pursuing their course in one way or another.</p>

<p>Certain abuses or exceptions had, therefore, to be tolerated, or
certain complementary institutions had to be organized. However, these
laws generally branded all forms of sexual intercourse apart from
marriage, with the stigma of inferiority, or contempt, if not of
crime. The woman, being the weaker, was naturally the one to suffer
most from this stigma and its consequences.</p>

<p>The great diversity in the customs of different human tribes, makes it
necessary, in order to avoid errors, to guard against generalizing
without strong reasons. We cannot, however, here enter into details
which would lead us too far. We can, however, affirm that among the
lower or primitive races brute force played the principal role and was
the fundamental support of marriage, while in higher civilizations
legal regulation took the upper hand, however absurd or even immoral
it might be.</p>

<p>Illegal or extra-conjugal forms of sexual intercourse have always
formed two principal groups: <i>prostitution</i> and <i>concubinage</i>. No
doubt, these two varieties are insensibly connected by numerous shades
of transition, but as their development depends on different
principles we must distinguish these two forms.</p>

<p>Prostitution is a trade in which a human being sells her body for
money, while concubinage consists in more or less free sexual
intercourse apart from marriage, the motive of which is simply <span class='pagenum'><a name="Page_186" id="Page_186">[186]</a></span>the
sexual appetite, convenience or love, although sometimes violence
plays a part in it. We therefore find in extra-marital sexual
intercourse the same motives as in legal unions; legal or religious
sanction only is wanting.</p>

<p>It is needless to say that the motives which lead to concubinage may
be more or less tainted by interested calculation. In all
civilizations concubinage and prostitution constitute the complement
of legal marriage. Their regulation has ever produced the singular
results of surrounding them with a moral nimbus.</p>

<p>In Babylon, every woman once in her life, had to prostitute herself
for money to any stranger at the temple of Venus. Solon founded houses
of prostitution for the people and furnished them with slaves, "in
order to protect the sanctity of marriage against the passions of
youth."</p>

<p>The Romans had also their houses of prostitution or lupanari, public
or private, as well as free prostitutes. In the Middle Ages,
prostitution developed especially after the Crusades. It is related
that the Council of Constance attracted fifteen hundred prostitutes to
this town. Prostitutes followed the armies everywhere.</p>

<p>In India, young girls give themselves to the priests, who are the
representatives of God and enjoy great honors. Under the name of
Temple girls, the girls of the flower boats of China are really
prostitutes. It is the same with the puzes of Java, the girls in the
Japanese tea-houses, etc. In some civilized states, certain refined
and intelligent prostitutes have always obtained great honors and high
favors, only charging high prices, and ending by substituting for
prostitution the pecuniary exploitation of rich men whom they have
seduced.</p>

<p>Concubinage may be more or less free. The concubines were formerly
often slaves, possessed by men in high positions, in addition to their
wives. At the present day the omnipotence of money produces almost
analogous results. Free concubinage, in which sexual intercourse
between the two contracting parties is absolutely free and more or
less independent of pecuniary questions, is very different and of a
higher moral character. It has also existed in antiquity in various
forms. The Greek <span class='pagenum'><a name="Page_187" id="Page_187">[187]</a></span>hetairas were concubines of high position, no doubt
prostitutes of a kind and giving themselves for money; but they became
the friends or companions of great men. Living in luxury, especially
at the time of Pericles and later, several of them became celebrated;
statues were raised to them and they became the concubines of kings.
Phryne served as the model for the statue of Venus, and offered to
restore the halls of the Thebeans at her own expense. Thais was the
mistress of Alexander and gave heirs to the throne. The neglected
education of the Greek wives caused the intellectual accomplishments
of the hetairas to shine by contrast.</p>

<p>The whole question regarding the Greek customs is summed up in a few
words by Demosthenes: "We marry wives in order to have legitimate
children and a faithful guardian for our household; we have concubines
for our daily service, and hetairas for the enjoyment of love."</p>

<p>In some countries, such as Japan, the children of concubines are
considered by the husbands as legitimate, and have the same rights as
those of his wife; this gives concubinage the character of marriage of
the second rank.</p>

<p>In modern times hetairas are not wanting. Under the title of
courtesans and mistresses, we find them everywhere as the favorites of
kings and nobles, as mistresses of men in high positions, and often
playing the part of vampires in all classes of society.</p>

<p>On the other hand, women of high position or wealth have also their
favorites, whom we may call male hetairas. Certain female members of
royal families have at all times furnished examples of this kind.</p>

<p>At all periods in the history of civilized races, pathology has also
led to extra-conjugal sexual intercourse. Here, homosexual love in
general, and love of boys or pediastry, has always played the
principal part. We shall speak of this in Chapter VIII. Among the
Hebrews, Persians, Etruscans, and especially the Greeks, it was held
in high esteem. The Greek philosophers regarded it as based on an
ideal homosexual love, and not as a vile form of prostitution. Solon,
Aristides, Sophocles, Phidias, and Socrates were strongly suspected of
homosexual practices, <span class='pagenum'><a name="Page_188" id="Page_188">[188]</a></span>and they regarded this form of love as superior
to the normal love of woman. Lesbian love, and other sexual
aberrations, such as sadism, have also played a historical role, as we
shall see.</p>

<br />

<h4>CONCLUSIONS</h4>

<p>Primitive human marriage was probably of short duration; when man
later on became carnivorous, and had to obtain food for his children
by hunting, sexual unions assumed a more constant character. It is not
the class or the tribe, but the family which constituted the primitive
social condition of man, a condition in which marriage was a heritage
from "pithecomorphous" ancestors, <i>i.e.</i>, related to monkeys.</p>

<p>Free sexual intercourse before marriage and frequent changes in the
latter were then no doubt very common, but true promiscuity has never
been the rule in primitive man.</p>

<p>Patriarchism with its disastrous consequences has been the result of
the preponderance of male power. In a higher degree of civilization
this preponderance has produced marriage by purchase and polygamy. The
barbarous form of the latter is now decreasing.</p>

<p>A true higher culture leads gradually to durable love based on
altruism and ethics, <i>i.e.</i>, a relative and free monogamy.</p>

<p>The development of marriage in civilization has gradually increased
the rights of woman, and marriage contracts tend more and more in
their modern forms to stipulate for complete equality of rights for
both sexes. As Westermark says: "The history of human marriage is the
history of a union in which women have gradually triumphed over the
passions, prejudices and egoism of men." The term re&euml;mancipation of
women is historically more correct than the simple term emancipation,
for before the institution of marriage, woman was free. Invented by
the stronger male when he began to reason, marriage was at first only
the servitude of woman. To give her complete liberty, it must be
transformed afresh from top to bottom.</p>

<span class='pagenum'><a name="Page_189" id="Page_189">[189]</a></span><br />

<h4>APPENDIX</h4>

<p><b>Influence of the Race on Sexual Life.</b>&mdash;If I were an ethnographer I
should attempt to establish whether, and in what way, racial
differences affect the sexual life of man; but the question is so
delicate that it would require a skilled specialist to settle it. With
the exception of the pages dealing with the history of extra-conjugal
intercourse, the statements in this chapter are based on the work of
Westermark. The chief difficulty consists in separating, in the
customs of each race, that which arises from habit and historical
tradition from that which depends on more or less specific hereditary
peculiarities. It is here very easy to fall into error in formulating
false conclusions.</p>

<p>A good deal has been said concerning the hot blood of warm climates,
and on the whole it appears true that people who inhabit these
climates have a more violent and more precocious sexual temperament
than those who live in cold regions. But this is not a racial
character. The Jews, who have preserved their race unaltered in all
climates and under all possible conditions of existence, furnish an
object lesson which is particularly appropriate to decide the
question. The traits of their character are reflected in their sexual
life. Their sexual appetites are generally strong and their love is
distinguished by great family attachment. Their sexual life is also
influenced by their mercantile spirit, and we find them everywhere
connected with the traffic of women and prostitution. They are not
very jealous and are much addicted to concubinage, at the same time
remaining affectionate to their wife and family.</p>

<p>The Mongols also lead a very intense sexual life. Among the
polyandrous people of Thibet jealousy appears to be completely absent:
this may be the result of custom or may be due to phylogenetic
instinct. The Mormons, who are descended from monogamous races,
confirm the idea that polygamy is not a specific racial character. It
would be interesting to study the mixed races of North America from
this point of view. At first sight, it seems that the Americanization
of customs in the mixture of races of the United States is also
extended to sexual life, and that we cannot discover the fundamental
differences <span class='pagenum'><a name="Page_190" id="Page_190">[190]</a></span>between the Irish, Scandinavians, French, Germans and
Italians who constitute this mixture. But it is possible that this is
only a superficial impression, and that a deeper study of the details
would lead to another result. One thing appears to be unquestionable
in the negro race; that is the violence of its sexual passion combined
with its mental inferiority.</p>

<p>A striking trait is furnished by the French race which has remained
pure in the eastern provinces of Canada, whose sexual customs are very
different from those of the present population of France. The French
Canadian is extremely pure and chaste, leads a regular life and has a
numerous family. Families of fifteen or twenty are not rare among
French Canadians. We can here, therefore, observe the effect of
climate and custom on a single race. For reasons mentioned above, I
shall content myself with a few remarks, but I am certain that a
profound study of the question would discover, in the character of the
individuals, specific peculiarities of their race which are only
marked externally by customs. It is obvious that such characters will
be all the more distinct, the more the race differs from its
congeners, and the purer its ethnical separation. As among animals, it
is necessary to distinguish between slight variations, and races or
sub-species which are more constant and more divergent. Hereditary or
phylogenetic individual differences must also be distinguished from
those of races or varieties.</p>

<p><b>Weight of the Brain in Different Races and Sexes.</b>&mdash;Bebel has stated
that among savages the difference between the brain of the men and
women is less than among civilized people. This statement is quite
wrong. Prof. Rudolph Martin, of Zurich, has given me statistics of the
cranial capacity of the two sexes in different races, drawn from
reliable sources. According to Martin the weight of the brain
represents about 87 per cent. of the cranial capacity. His table of
statistics is given on the opposite page.</p>

<p>These figures show that the difference between the two sexes is always
about the same, while the average absolute weight of the brain in the
two sexes is lower in the lower races. Reckoning it 87 per cent. of
the cranial capacity, it is in the Weddas 1111 grammes for males and
991 grammes for females, which <span class='pagenum'><a name="Page_191" id="Page_191">[191]</a></span>corresponds to the weight of the
brains of idiots or general paralytics with us. Martin assures me that
in the Malay peninsula he has found as much difference between the men
and women as in Europeans.</p>

<p>According to Martin, men living at the present day may be divided into
three classes according to their cranial capacity:</p>

<div class="centered">
<table border="0" cellpadding="1" cellspacing="0" width="70%" summary="cranial capacity">
  <tr>
  <td class="tdl" width="60%">&nbsp;</td>
  <td class="tdl" width="20%" style="padding-left: 1em;">MEN.</td>
  <td class="tdl" width="20%" style="padding-left: 1em;">WOMEN.</td>
  </tr>
  <tr>
  <td class="tdl">Aristencephalous (large brains)</td>
  <td class="tdl">over 1450 gr.</td>
  <td class="tdl">over 1300 gr.</td>
  </tr>
  <tr>
  <td class="tdl">Euencephalous (medium brains)</td>
  <td class="tdl">1300 to 1450.</td>
  <td class="tdl">1150 to 1300.</td>
  </tr>
  <tr>
  <td class="tdl">Oligencephalous (small brains)</td>
  <td class="tdl">under 1300.</td>
  <td class="tdl">under 1150.</td>
  </tr>
</table>
</div>

<br />
<br />

<h4>AVERAGE CRANIAL CAPACITY IN DIFFERENT RACES</h4>

<div class="centered">
<table border="0" cellpadding="1" cellspacing="0" width="90%" summary="cranial capacity in different races">
  <tr>
  <td class="tdl" width="14%">&nbsp;</td>
  <td class="tdc" width="5%">&nbsp;</td>
  <td class="tdl" width="15%">&nbsp;</td>
  <td class="tdc" width="5%">&nbsp;</td>
  <td class="tdl" width="14%">&nbsp;</td>
  <td class="tdc" width="5%">&nbsp;</td>
  <td class="tdlsc" width="13%">Men</td>
  <td class="tdlsc" width="13%">Women</td>
  <td class="tdlsc" width="16%">Difference</td>
  </tr>
  <tr>
  <td class="tdl" rowspan="4" style="vertical-align: middle">Civilized</td>
  <td class="tdl" rowspan="4">

    <table border="0" cellpadding="0" cellspacing="0" summary="bracket">
    <tr>
      <td class="bt bl bb">&nbsp;<br />&nbsp;<br />&nbsp;<br />&nbsp;<br />&nbsp;</td>
    </tr>
    </table>

  </td>
  <td class="tdl" rowspan="2" style="vertical-align: middle">Badois</td>
  <td class="tdl" rowspan="2">

    <table border="0" cellpadding="0" cellspacing="0" summary="bracket">
    <tr>
      <td class="bt bl bb">&nbsp;<br />&nbsp;</td>
    </tr>
    </table>

  </td>
  <td class="tdl">48 Craniums m.</td>
  <td class="tdl" rowspan="2">

    <table border="0" cellpadding="0" cellspacing="0" summary="bracket">
    <tr>
      <td class="bt br bb">&nbsp;<br />&nbsp;</td>
    </tr>
    </table>

  </td>
  <td class="tdl" rowspan="2" style="vertical-align: middle;">1513</td>
  <td class="tdl" rowspan="2" style="vertical-align: middle;">1330</td>
  <td class="tdl" rowspan="2" style="vertical-align: middle;">183</td>
  </tr>
  <tr>
  <td class="tdl">26 Craniums f.</td>
  </tr>
  <tr>
  <td class="tdl" rowspan="2">Bavarian</td>
  <td class="tdl" rowspan="2">

    <table border="0" cellpadding="0" cellspacing="0" summary="bracket">
    <tr>
      <td class="bt bl bb">&nbsp;<br />&nbsp;</td>
    </tr>
    </table>

  </td>
  <td class="tdl">100 Craniums m.</td>
  <td class="tdl" rowspan="2">

    <table border="0" cellpadding="0" cellspacing="0" summary="bracket">
    <tr>
      <td class="bt br bb">&nbsp;<br />&nbsp;</td>
    </tr>
    </table>

  </td>
  <td class="tdl" rowspan="2" style="vertical-align: middle;">1503</td>
  <td class="tdl" rowspan="2" style="vertical-align: middle;">1335</td>
  <td class="tdl" rowspan="2" style="vertical-align: middle;">168 (11.2 %)</td>
  </tr>
  <tr>
  <td class="tdl">100 Craniums f.</td>
  </tr>
  <tr>
  <td class="tdl" rowspan="4" style="vertical-align: middle">Semi-Civilized</td>
  <td class="tdl" rowspan="4">

    <table border="0" cellpadding="0" cellspacing="0" summary="bracket">
    <tr>
      <td class="bt bl bb">&nbsp;<br />&nbsp;<br />&nbsp;<br />&nbsp;<br />&nbsp;</td>
    </tr>
    </table>

  </td>
  <td class="tdl" rowspan="2" style="vertical-align: middle">Malay</td>
  <td class="tdl" rowspan="2">

    <table border="0" cellpadding="0" cellspacing="0" summary="bracket">
    <tr>
      <td class="bt bl bb">&nbsp;<br />&nbsp;</td>
    </tr>
    </table>

  </td>
  <td class="tdl">26 Craniums m.</td>
  <td class="tdl" rowspan="2">

    <table border="0" cellpadding="0" cellspacing="0" summary="bracket">
    <tr>
      <td class="bt br bb">&nbsp;<br />&nbsp;</td>
    </tr>
    </table>

  </td>
  <td class="tdl" rowspan="2" style="vertical-align: middle;">1414</td>
  <td class="tdl" rowspan="2" style="vertical-align: middle;">1223</td>
  <td class="tdl" rowspan="2" style="vertical-align: middle;">191</td>
  </tr>
  <tr>
  <td class="tdl">2 Craniums f.</td>
  </tr>
  <tr>
  <td class="tdl" rowspan="2">Aino</td>
  <td class="tdl" rowspan="2">

    <table border="0" cellpadding="0" cellspacing="0" summary="bracket">
    <tr>
      <td class="bt bl bb">&nbsp;<br />&nbsp;</td>
    </tr>
    </table>

  </td>
  <td class="tdl">87 Craniums m.</td>
  <td class="tdl" rowspan="2">

    <table border="0" cellpadding="0" cellspacing="0" summary="bracket">
    <tr>
      <td class="bt br bb">&nbsp;<br />&nbsp;</td>
    </tr>
    </table>

  </td>
  <td class="tdl" rowspan="2" style="vertical-align: middle;">1462</td>
  <td class="tdl" rowspan="2" style="vertical-align: middle;">1308</td>
  <td class="tdl" rowspan="2" style="vertical-align: middle;">154</td>
  </tr>
  <tr>
  <td class="tdl">64 Craniums f.</td>
  </tr>
  <tr>
  <td class="tdc" rowspan="2" colspan="3" style="padding-left: 5%;">Lowest Race<br />Weddas</td>
  <td class="tdl" rowspan="2">

    <table border="0" cellpadding="0" cellspacing="0" summary="bracket">
    <tr>
      <td class="bt bl bb">&nbsp;<br />&nbsp;</td>
    </tr>
    </table>

  </td>
  <td class="tdl">22 Craniums m.</td>
  <td class="tdl" rowspan="2">

    <table border="0" cellpadding="0" cellspacing="0" summary="bracket">
    <tr>
      <td class="bt br bb">&nbsp;<br />&nbsp;</td>
    </tr>
    </table>

  </td>
  <td class="tdl" rowspan="2" style="vertical-align: middle;">1277</td>
  <td class="tdl" rowspan="2" style="vertical-align: middle;">1139</td>
  <td class="tdl" rowspan="2" style="vertical-align: middle;">138 (10.8%)</td>
  </tr>
  <tr>
  <td class="tdl">10 Craniums m.</td>
  </tr>
</table>
</div>

<br />
<br />
<br />
<br />
<a name="CHAPTER_VII" id="CHAPTER_VII"></a><hr />
<span class='pagenum'><a name="Page_192" id="Page_192">[192]</a></span><br />

<h3>CHAPTER VII<span class="totoc"><a href="#toc">ToC</a></span></h3>

<h4>SEXUAL EVOLUTION</h4>
<br />

<p>The evolution of every living being is twofold. We must distinguish:
(1) its <i>ontogeny</i>, or the entire cycle of development of the
individual from its conception till natural death at an advanced age;
(2) its <i>phylogeny</i>, or the series of organic forms through which its
ancestors passed, by successive transformations, from the primitive
cells of the oldest and most obscure geological periods, up to its
present organization.</p>

<p>In its chief outlines ontogeny is determined by phylogeny by means of
the laws of heredity, even when it is only an abridged recapitulation.</p>

<p>Regarded from this point of view the sexual life of man is also based
on phylogenetic conditions, determined by his ancestral lineage.
Moreover, it presents an individual or ontogenetic evolution during
the life of each person, which in its principal traits is
predetermined in the germ, by the phylogenetic or hereditary energies
of the species. The phenomena of the hereditary mneme show clearly how
ontogeny is the result of engraphia combined with selection, in the
series of ancestors. We have already mentioned these points on several
occasions, but must now review the whole question.</p>

<br />

<h4>PHYLOGENY OF SEXUAL LIFE</h4>

<p>In Chapter II we have briefly described phylogeny in general or
metamorphosis, and in the first part of Chapter IV we have specially
considered the phylogeny of the sexual appetite in the phenomenon of
cell division and conjugation of nuclei in unicellular organisms,
which we have described in Chapter I. In order for animals to
reproduce themselves without degenerating, crossing, or the
combination of different germs, is necessary, and such combinations
are only possible by the mutual <span class='pagenum'><a name="Page_193" id="Page_193">[193]</a></span>attraction of two kinds of germinal
cells. But, when the individual becomes multicellular and bears only
one kind of germinal cells, the attractive energy which was originally
limited to these cells is transmitted to the whole organism, and this
necessitates the existence of sensory and motor nerve centers.</p>

<p>The attraction of one kind of germinal cell and its bearer for the
other must also be more or less mutual. As a rule the bearer of one of
the germinal cells becomes active and penetrating; that of the other
passive and receptive. However, the latter, who after copulation (when
this occurs) becomes the sole bearer of the future individual, is
obliged to desire union with the active bearer of the other germinal
cell, so that reproduction may become harmonious. This is the basis on
which is founded sexual reproduction, and with it the sexual appetite,
in plants (as regards cellular conjugation only) as well as in
animals, but especially in the latter, in whom the germinal cells are
carried by mobile and independent individuals. On the same basis is
developed the difference between the sexual appetite in man and woman,
as well as that between love and the other irradiations of this
appetite in the mental life of both sexes. (Vide Chapters IV and V.)</p>

<p>The immense complication of human sexual life makes us regard animals
with a certain degree of contempt, and flatter our vanity in
qualifying the baser part of our sexual appetite by the term <i>animal
instinct</i>. But we are really very unjust toward animals. This
injustice is partly due to the fact that vocal and written language
gives us a means of penetrating into the psychology of our fellow
creatures. By the aid of the common symbolism of our thoughts it is
easy for us to compare them. Language thus enables us to construct a
general human psychology. The absence of language, even in the higher
animals, renders it difficult for us to penetrate their mind. Our
inductive reasoning in this matter is very uncertain, for we can only
judge the mental power of animals by their acts. The brain, and
consequently the mind, of the higher mammals being less highly
organized than that of man, their sexual psychology is also more
primitive, and differs from ours in proportion to the cerebral
development of the species. Comparative anatomy confirms <span class='pagenum'><a name="Page_194" id="Page_194">[194]</a></span>this fact in
the whole series of organisms which possess a central nervous system.
The psychology of the higher apes is thus nearer our own than that of
the dog; the psychology of the dog resembles ours more than that of
the rabbit, etc.</p>

<p>On the other hand, the highly developed cerebral organization of man,
although it has complicated the mental irradiations of his sexual
appetite, has not always ennobled them; on the contrary, it has often
directed them into pernicious paths. We have seen in Chapter VI
numerous and striking proofs of the degeneration, brutality and
cruelty of the manifestations of the human sexual appetite, and we
shall study them further in Chapter VIII. Comparative biology shows us
that the sexual appetite is transformed into love in very different
ways. In order to avoid the immensity of detail of comparative biology
I shall only give a few examples.</p>

<p>While the female spider often kills and eats the male, monkeys, and
parrots give proof of such a great mutual attachment that when one of
the conjoints dies the other sinks into complete despair, ceases to
eat, and perishes in its turn.</p>

<p>In this domain we find singular adaptations to special conditions of
existence. Among the bees and ants, a third class of individuals, or
neuters, formed by differentiation of females, do not copulate, and
lay at the most a few eggs which are not fecundated and which
occasionally develop by parthenogenesis.</p>

<p>Among the termites, another species of social ants, a similar state of
things exists, but the neuters, or workers, are derived from the male
sex as well as the female and their sexual organs are quite
rudimentary. The third sex, or worker, not only has a cerebral
development superior to the sexual individuals, but also inherits the
social sympathetic irradiations of the sexual appetite, which results
in his devotion to a brood which is not his own. Among the social
insects the males are little more than flying sexual organs, which
after copulation are incapable of leading an independent existence and
die of hunger and exhaustion in the case of ants or termites, or are
massacred by the workers in the case of bees.</p>

<p>The fecundated females, on their part, become breeding machines whose
activity is incessant. Among the ants, however, <span class='pagenum'><a name="Page_195" id="Page_195">[195]</a></span>the females are at
first capable of nourishing a few larv&aelig; by the aid of a portion of
their eggs and their secretions, till the workers are hatched, who
henceforth undertake all the work including the maternal care of the
brood.</p>

<p>Whoever has observed the fidelity of a pair of swallows and the way in
which the male and female nourish and rear their young, must be struck
by the analogy to the conjugal and family love of the faithful type of
human beings. This is especially remarkable when the same couple
return every year to the old nest. This family life of the swallows
does not prevent a certain social life, which manifests itself in
organized attacks on birds of prey, and in combined emigration in the
autumn and spring.</p>

<p>On the other hand, we are instinctively indignant at the want of
fidelity in other animals, between conjoints, parents and offspring
(dogs and rabbits, for instance), because we involuntarily expect to
find in them our own moral sense, which is not at all just.</p>

<p>From the phylogenetic point of view we can only compare ourselves to
the higher apes, by their analogies with primitive man. (Vide Chapter
VI.) The question which concerns us here is as follows: If we consider
the peculiarities of our sexual customs with those of our direct
ancestors, what are those which are derived from ancient and profound
phylogenetic instincts, those which are derived from less profound
ancestral energies (<i>i.e.</i>, relatively more recent) and lastly those
which depend simply on old customs fixed by tradition, prejudice and
habit? If we are careful we shall immediately recognize that it is not
only the sexual appetite itself, but also a large part of its
correlatives and irradiations, in which the phylogenetic roots are
deep. Jealousy, coquetry, instinctive maternal love, fidelity and
conjugal love, which are more or less developed in primitive man, are
also present in monkeys and birds. We have even seen that the conjugal
fidelity of these often exceeds our own. It is, therefore, not true
that our animal ancestors are only allied to us by sexual appetite; on
the contrary, we must admit that they have much more noble sentiments
and instincts, derived it is true from this appetite, but belonging to
the domain of a <span class='pagenum'><a name="Page_196" id="Page_196">[196]</a></span>higher social morality. All that we can say in a
general way concerning the complex entanglement of our sentiments and
instincts is that, the most deeply rooted characters in human nature
are at the same time, phylogenetically speaking, the most ancient.</p>

<p>Among the most profound instincts of sexual life, we find moral and
intellectual incongruities. Along with excitement of the sexual
appetite in the male by the odor of the female genital organs, or by
the sight of erotic pictures, we find the most touching conjugal love,
and life-long devotion of one conjoint for the other and for the
children. Prostitution, marriage by purchase, religious marriage,
disgrace attached to illegitimate births, conjugal and family rights
of one or the other sex, etc., are, on the contrary, things which do
not depend on recent phylogeny, but only on the customs and traditions
of certain races. They are partly outgrowths from egoism, the spirit
of domination, mysticism and hypocrisy, and partly the shifts of an
overheated social life which is becoming more and more complicated.</p>

<p>Westermark's studies are very instructive in this respect. All the
absurdities and contradictions, brought to light by the historical and
ethnographical study of the customs and matrimonial abuses in man,
allow us to clearly distinguish that which is due to fashion or
custom, from that which is deeply rooted in our heredity. To avoid
repetition I refer my readers to Chapter VI, to examine the
differences between heredity and custom.</p>

<p>Between these two extremes there is, however, one important domain,
viz., that of <i>recent phylogeny</i>, or in other words <i>variation</i>. The
fixed appetites and instincts of the species which are proper to every
normal man, and are as we have seen fundamentally connected with many
animal forms, belong to ancient and profound phylogeny. But there is
another group of very variable peculiarities, strongly developed in
some men and little in others, sometimes completely absent, which do
not depend on custom but on what is called individual hereditary
disposition, or individual character. While some men have monogamous
instincts others are polygamous. Some men are by instinct and heredity
very egoistic, others more altruistic. This <span class='pagenum'><a name="Page_197" id="Page_197">[197]</a></span>peculiarity is reflected
in their sexual life and changes the character of their love (but not
that of their sexual instinct). The egoist may love his wife, but this
love is interested and very different from that of the altruist.
Between the two extremes there is an infinite number of gradations
according to the nature of the instincts and dispositions. The same
man may be a good and generous father, and a social exploiter with
neither shame nor pity. Another will pose as a social benefactor,
while at home he is an egoist and a tyrant. The individual
dispositions of recent phylogeny are combined in every way with
education, customs, habit and social position to produce results which
are often paradoxical, and the factors of which are ambition, vanity,
temper, etc. Recent phylogeny is reflected also in many of the
irradiations of the sexual appetite of which we have spoken in Chapter
V. Audacity, jealousy, sexual braggardism, hypocrisy, prudery,
pornography, coquetry, exaltation, etc., depend in each particular
case, according to their degree of development, on a combination of
individual sexual hereditary dispositions with individual dispositions
in the other domains of sentiment, intelligence and will. In this way,
the sexual individuality of one man is constituted in a very complex
and very different way to that of other men, owing to the high
development of the human brain, as well as to the infinite variability
and adaptability of his aptitudes. It is impossible to give even an
incomplete explanation of all the symphonic gradations (often
cacophonic) which represent an individuality, or to fix clearly what
distinguishes it from others. However, when the principle is
understood, it is not difficult to estimate the sexual individuality
of each person more or less correctly.</p>

<p>Strong hereditary dispositions of character may be recognized in early
infancy. When the ancestry of a man is well known the roots of his
recent phylogeny may be traced to his ancestors. Here we observe the
effect of crossing between varieties or different races, or on the
contrary that of consanguinity. This effect is observed in character
and in sexual disposition, as much as in the shape of the nose, or the
color of the skin and hair, etc. It is important that men should learn
to know themselves, and also study each other from this point of view
before marrying. <span class='pagenum'><a name="Page_198" id="Page_198">[198]</a></span>On the whole, we may say that the average civilized
man of our race possesses as his "phylogenetic baggage" a strong
sexual appetite, very variable sentiments of love, generally somewhat
mediocre, (we have seen that conjugal love is more strongly developed
in most monkeys than in man), lastly altruistic or social sentiments
which are still deplorably weak. The latter, no doubt, form no part of
the sexual life, but they must be taken into consideration for they
are its most important derivatives, and it is indispensable for our
modern social life to develop them in harmony with family and conjugal
love.</p>

<p>Hereditary instincts can easily be observed in children. When one of
them is good, it gives evidence at an early age of the sentiments of
sympathy or altruism, such as pity and affection, as well as an
instinctive sentiment of duty, the object of which is not yet social.
All these sentiments are at first only applied to human individuals
known to the child, domestic animals, or even inanimate objects. On
the other hand, the ant, from the beginning of its existence, shows an
inherited instinct or sentiment of complete social duty. In man,
social sentiments properly so-called, have to be acquired by
education, but they require for their expansion a considerable degree
of inherited sentiments of sympathy and duty. A person without morals
can easily acquire social phraseology but not social sentiment. A few
more points require to be considered.</p>

<p>Monogamy is no doubt an old and well-established phylogenetic
heritage, while polygamy is on the whole rather an aberration produced
by individual power and wealth. But phylogenetic monogamy is by no
means identical with the religious or other formality of our present
legal monogamy. It assumes first of all an early marriage immediately
after puberty, while our civilization has placed between this and
marriage, which it only allows later as a rule, the unhealthy swamp of
prostitution, which so often sows in the individual the destructive
seed for his future legal union, before this has taken place. Again,
phylogenetic monogamy imposes no legal constraint; on the contrary, it
assumes a free, natural and instinctive inclination in each of the
conjoints, when it is not the result of the brute force of the male.
Lastly, it by no means excludes a change <span class='pagenum'><a name="Page_199" id="Page_199">[199]</a></span>after a certain time. We are
speaking only of man, and not of birds and monkeys, who are more
monogamous than ourselves.</p>

<p>Monogamy without children has little reason for its existence and must
be considered simply as a means to satisfy the sexual appetite or as a
union for convenience. It is the same with certain marriages between
individuals of very different ages, especially the marriage of a young
man with a woman already old and sterile.</p>

<p>As far as we can ascertain, the majority of sexual perversions, of
which we shall speak in Chapter VIII, are a sad pathological
acquisition of the human race. We observe, however, especially in the
higher mammals, acts of pederasty between males when the female is
wanting.</p>

<p>The sexual repulsion which normally exists between animals of
different species rests on a selective basis, the hereditary mneme of
their reciprocal germs being unable to place itself in homophony, and
their blood also having a mutual toxic action. In speaking of sodomy
we shall see that this instinctive repulsion may disappear in
pathological cases, both in man and in animals, owing to bad habits or
unsatisfied sexual appetite. We cannot absolutely demonstrate the
phylogenetic existence of an instinctive disgust for consanguineous
sexual intercourse.</p>

<p>The sexual advances made by women in civilized countries, show how
easily we may be deceived in attributing to a phylogenetic or
hereditary origin, certain details which are only due to external
circumstances. In man, the bearer of the active germ, the instinct of
sexual advance has deep phylogenetic roots. It is quite natural to him
and is evident among savage races, where the man risks more by
remaining single than the woman. Violent combats between rivals to
obtain the woman, who remains passive like most animals, are evidence
of this.</p>

<p>Civilization has changed all this, and has developed two castes of
women, the old maids and the prostitutes. The latter satisfy the
appetites of men in an artificial and unhealthy manner, while marriage
and family cares only bring them labor and burdens instead of riches.
Owing to the promiscuous polyandry of prostitution, man can always
obtain enough women, while woman can with difficulty obtain a suitable
husband. These <span class='pagenum'><a name="Page_200" id="Page_200">[200]</a></span>circumstances have more and more developed the art of
flirtation, coquetry and advances on the part of girls, and we can now
see, especially in the United States, that advances come more and more
from the female side, if not in principle, at any rate in fact. This
is not a question of a phylogenetic or hereditary transformation of
the sexes among civilized peoples, but an unhealthy effect resulting
from abnormal circumstances, that is the non-satisfaction of the
sexual desires of woman, together with the satiety of those of men.
Woman makes advances from the fear of remaining celibate; she will
cease to do so when the unnatural causes which have produced this
state of things have been done away with.</p>

<p>As a rule, a normal and adaptable man will conduct himself in sexual
matters as in others according to the prevailing fashion. He will most
often succeed in accommodating his sentiments to those of his
conjoint. On the other hand, this average representative of normal
mediocrity easily becomes the slave of routine and incapable of new
ideas. However normal he may be, he has less faculty of adaptation or
mental plasticity and less liberty, than a man of higher nature
independent of prejudices.</p>

<br />

<h4>ONTOGENY OF SEXUAL LIFE</h4>

<p>The first striking fact in the ontogeny of sexual life is the
following: All the sexual organs, both external and internal, remain
in an embryonic and non-functional state, not only in the embryo but
for a long time in the child. The organs and their elements exist, but
they are still small, imperfectly developed, and in a state of rest.
At the time of puberty, which varies in different individuals, the
sexual glands and the other copulatory apparatus enlarge and begin to
functionate. In the European races puberty occurs between the age of
twelve and seventeen years in girls, and between fourteen and nineteen
in boys; it is generally earlier in the South and later in the North.
It is curious to note that the correlative irradiations of the sexual
appetite in the human mind develop much earlier than the organs, or
even the sexual appetite. Again, the sexual appetite often appears
before the normal development of the genital organs. In other rare
cases the sexual appetite is absent in the <span class='pagenum'><a name="Page_201" id="Page_201">[201]</a></span>adult, even when the
corresponding organs are well-developed. (Vide Chapter VIII.) Such
irregularities of the sexual appetite belong to the domain of
pathology.</p>

<p>On the other hand, it is quite normal for young girls and boys to show
early signs of mental differences corresponding to those we have
described in Chapter V. In young girls we observe coquetry and
jealousy and the desire for finery. Their love of dolls and the care
they take of them, is very characteristic of the precocious instinct
of their sex. This is an early sign of instinctive maternal love,
before the development of any sexual sensation or function. Among boys
we observe a tendency to brag and to boast of their strength before
girls, to show their contempt for dolls and the coquetry of little
girls, and also to pose as protectors, etc.</p>

<p>Sexual jealousy already exists in young children. We see little boys,
seeking for the favors of little girls, show violent jealousy when
another is preferred to them. All these phenomena depend either on
subconscious instincts, or on vague sexual presentiments which play a
large part in the infantile exaltation of sentiment. Portraits of
pretty women, the sight of certain parts of the body or feminine
clothing often provoke exalted sentiments in boys; girls rather admire
boldness, an imposing presence and often beauty, in the other sex.</p>

<p>Puberty is produced by certain phenomena which occur in the sexual
organs. In the boy erections occur at an early age when the penis is
still very small. It is curious to note that certain pathological
conditions and friction of the glans penis, especially in the case of
phimosis and as a result of bad example, are often sufficient to
produce sexual sensations and appetites in very young boys. The same
thing is produced in little girls by excitation of the clitoris. All
these phenomena lead to onanism or masturbation, of which we shall
speak later on. As the testicles of young boys do not secrete semen,
masturbation only provokes secretion from the accessory glands, but
this is accompanied by orgasm.</p>

<p>More singular still are cases of coitus between little boys and girls
whose sexual glands are still undeveloped and produce no germinal
cells. Although they are pathological, these <span class='pagenum'><a name="Page_202" id="Page_202">[202]</a></span>phenomena are
characteristic, because they clearly show that the brain has acquired
by phylogeny a sexual appetite relatively independent of the
development of the sexual glands. No doubt the sexual appetite does
not develop, or disappears, in eunuchs when they are castrated quite
young; but it is preserved together with the secretions and functions
of the external genitals when castration is performed after puberty is
established.</p>

<p>The important conclusion which results from these facts is that the
existence of a sexual excitation or appetite of this nature is not
sufficient to prove that they are normal. In Chapter VIII we shall
prove that not only the anomalies of the hereditary sexual
disposition, but artificial excitations and bad habits may also
produce all kinds of misconduct and excesses which should be
energetically combated.</p>

<p>We have described in Chapter IV the great individual variations of the
sexual appetite in the two sexes, as well as that of the sexual power
in man. The sexual power and appetite in man are strongest between the
years of twenty and forty. We may even consider this period as the
most advantageous for the procreation of strong and healthy offspring
and that the procreator is at his best before the age of thirty.</p>

<p>The ontogenetic development of the sexual appetite and love generally
produces in man a peculiar phenomenon. While habitual gratification
and education of the sexual appetite tends to make it more and more
calculating and cynical, love, on the contrary, becomes more elevated
and refined with age and less egoistical than in youth. Owing to
general mental development, the education of sentiments progresses and
becomes refined, while the sexual appetite diminishes in intensity and
becomes more imperious and more coarse. We are only speaking here of
normal cases.</p>

<p>In youth, the intoxication of love combined with intense sexual
appetite triumphs; when the appetite is once satisfied the unbridled
and egoistic passions of this age come to the surface and are often
antagonistic to love. At a more advanced age, on the contrary, love
becomes more constant and more tranquil. The mistake that is so often
made is the confusion <span class='pagenum'><a name="Page_203" id="Page_203">[203]</a></span>of love with sexual appetite. The novelists who
speculate on the eroticism of the public are no doubt more interested
in describing sexual passion and amorous intoxication, with all the
catastrophes and conflicts which arise from them, than the tranquil
and regular love of a couple more advanced in age, the greatest
happiness of which consists in harmony of sentiment and thought, as
well as the mutual regard and devotion of the couple for each other.</p>

<p>Sexual appetite and sexual power in man become extinguished between
the ages of sixty and eighty; old men of eighty are sometimes still
capable, but they are no longer fecund. As a rule sexual power
diminishes before sexual appetite, and this sometimes leads old men to
use artificial means to revive their power, or to satisfy their sexual
desires. This explains why the egoists who have never known true love
often become so base in their sexual manifestations when they grow
old. Their experience of sexual life makes them experts in the art of
seduction. If this fact appears to be antagonistic to the law that
true love is refined with advancing age, we must bear in mind that the
ontogenetic development of the sexual appetite is not the same as that
of love; that in some respects it develops in a contrary direction;
and that the result may consequently become inverted according as one
or other predominates. It is needless to say that there are a number
of intermediate gradations, and that inverse phenomena may be produced
concurrently in the same individual.</p>

<p>According to Westermark elderly men generally fall more easily in love
with middle-aged women than with young girls. No doubt this is often
the case when reason and love predominate, but it is necessary to
avoid generalization, and it is curious to observe how often very old
men become enamored of quite young girls, as the latter may fall in
love with old men. It is common knowledge that young girls do not
marry old graybeards solely for their money or their name. No doubt
this is not uncommon, but I have often seen girls of eighteen or
twenty fall in love with old <i>rou&eacute;s</i>, when money, name and position
were theirs and not the man's. However, in such cases it is most often
the old man who is amorous. Westermark <span class='pagenum'><a name="Page_204" id="Page_204">[204]</a></span>maintains that this condition
is not normal, and we shall see that very often it is a case of
commencing <i>senile dementia</i>, a pathological cerebral condition in
which the sexual appetite becomes suddenly revived.</p>

<p>The love of a young girl for an old man may be explained by the
intellectual superiority of the old man or by the absence of another
object for love. It is often also due to hysteria and consequently
pathological.</p>

<p>In old age, when the sexual life of two conjoints is extinguished,
there remains a purified love which colors the evening of their life
with autumn tints. The modern detractors of marriage too often forget
this phenomenon. No doubt the evening of conjugal life is often
troubled with discord and sorrow, but then it is usually a question of
"<i>mariage de convenance</i>," marriage for money or position, mutual
misunderstanding, or irreflective amorous intoxication. Quarrels may
also arise when pathological conditions become introduced into
marriage.</p>

<p>In woman, sexual ontogeny is not the same as in man. She matures
earlier and more rapidly. In our race, a woman at eighteen is sexually
mature; between eighteen and twenty-five she is in the best condition
for sexual life; toward fifty the menopause occurs, and with it
cessation of fecundity. Hence the period during which a woman is
fecund is much shorter than in man and terminates much earlier.</p>

<p>Owing to this, the development of the intellectual and sentimental
irradiations of the sexual appetite in woman is more rapid than in
man. A young girl is much more mature and full grown as regards her
reproductive power than a young man. These phenomena extend to the
whole mental life of woman, who is less capable of an ulterior
development in old age than man, because she generally becomes settled
and automatic much more rapidly than the latter. No doubt these
phenomena are partly due to the defective mental education of women,
but this explanation is insufficient. Here again we must distinguish
the phylogenetic disposition of woman from the effects of education
during her ontogenetic development.</p>

<p>The sexual appetite of woman manifests itself at first in vague
desires, in a want of love, and does not as a rule develop locally
<span class='pagenum'><a name="Page_205" id="Page_205">[205]</a></span>till after coitus. It often follows that in ontogenetic evolution the
sexual appetite of women increases at a more advanced age (between
thirty and forty). At this age women often become enamored with young
boys, whom they seduce easily. Widows are especially disposed to form
unions with men younger than themselves; these unions are rarely
happy, for the woman who is older than her husband easily becomes
jealous, and the husband soon becomes tired of a woman whose charms
have faded. We can therefore affirm that, as a rule, in order to be
both normal and lasting, a monogamous union requires that the husband
should be from six to twelve years older than his wife, and that the
latter should marry as young as possible.</p>

<p>In the sexual ontogeny of normal woman, pregnancies, childbirth, the
nursing and education of children play an infinitely greater role than
the sexual appetite. These important events in woman's life, together
with affection for her husband occupy a great part of the cerebral
activity of every woman, and are at the same time the conditions for
her true happiness.</p>

<p>We should expect the sexual appetite in woman to diminish or cease at
the menopause; but this is not usually the case, and elderly women are
sometimes tormented by the sexual appetite, which is all the more
painful because men are not attracted by them. Such hyper&aelig;sthesia
cannot, however, be considered as normal; most often the sexual
appetite diminishes with age and is replaced, as in man, by the
tranquil love of old age, of which we have spoken.</p>

<p>Old women are often spoken of with contempt. No doubt, unsatisfied
passions and wounded feelings of all kinds, want of intellectual
culture and high ideals, and especially a pathological condition of
the brain, make many old women anything but amiable. I am, however,
convinced that the elevation of woman's social position, and greater
care in her education, will considerably facilitate the development of
her faculties. Education should not develop mundane qualities in
women, but depth of sentiment. There are many aged women who can be
cited as examples of activity and perseverance, for their sound and
clear judgment, as well as for their affability and simplicity of
manners. Although their intellectual productiveness ceases <span class='pagenum'><a name="Page_206" id="Page_206">[206]</a></span>earlier
than that of man, this in no way excludes an excellent and persevering
activity of mind, combined with much judgment and sentimental
qualities. A woman who is growing old and has lost the members of her
family, especially her husband, requires some object to replace them
in her affection. To devote herself to social activity will be the
best antidote against the peevish, querulous or sorrowful moods which
so easily take possession of the aged woman. It appears that love,
which is a phylogenetic derivative of the sexual appetite, and which
in middle life is intimately associated with this appetite, becomes
afterwards more and more independent of it and then requires more
compensation. There is here a great adaptation of love to life, an
adaptation which it is necessary to bear in mind.</p>

<p>In infancy the individual is naturally egoistic; his appetites all
tend to self-preservation. There are even then, however, great
individual differences, and we meet with children who are endowed with
a remarkable sentiment of duty and a great sensibility to the troubles
of others. After puberty man's sexual desire leads him to love, toward
dual egoism, and this desire becomes the principal factor in the
reproduction of the species. In old age the individual has no
reproductive aims to fulfill; his life is only a burden on society, if
it is not directed with a view to benefit others and society in
general. By expansion and purification love, at first sexual, is
gradually transformed into purely humanitarian love, <i>i.e.</i>,
altruistic or social. At least this is what it should be, and then the
fundamental biogenetic law of Haeckel (ontogeny is an abridged
repetition of phylogeny) will receive an ultimate confirmation. Our
primitive unicellular animal ancestor lived for itself alone; later on
sexual reproduction without love was established; then conjugal and
family love appeared (birds, monkeys, mammals, etc.), finally social
love or altruism was produced, <i>i.e.</i>, the sense of social solidarity
based on the sentiment of duty.</p>

<p>The last is still very weak in man, while some animal species, such as
the bees and ants, have developed it in a more complete manner, on the
basis of instinct. According to this natural law, all social
organization naturally develops altruism or the sentiment of duty. The
history of humanity proves that our <span class='pagenum'><a name="Page_207" id="Page_207">[207]</a></span>social union is only developed
slowly and laboriously through innumerable contests, and that it is
derived, directly or indirectly, from the family union of individuals.
Extension of communication on the surface of the earth causes the
artificial development of social organization to advance much more
rapidly than the natural phylogenetic development by evolution of the
sentiments or social instincts. The latter are, however, forced to
follow the movement, resting first on the deep roots of family and
friendly altruism, as well as on that of caste or clan (patriotism);
<i>i.e.</i>, on sentiments of sympathy and duty toward certain individuals
who are more closely connected with us, sentiments which are
hereditary in man. A vague general humanitarian sentiment, a hothouse
flower which is still feeble, has already commenced to grow on this
natural basis. Let us hope that it will live.</p>

<p>It would be a fundamental error to try and found social solidarity
solely on our phylogenetic sentiments of sympathy, or on our ideal
faculty of devotion and self-sacrifice; but to try and take egoism as
a basis for this solidarity is a still greater error. We must not make
an antinomy of egoism and altruism, but regard them as two elements
inseparable from all human society, as well as the individuals who
compose it. We cannot deny that the altruist, endowed with strong
sentiments of sympathy and duty, is an excellent social worker, while
the pure egoist constitutes an element of decomposition for society.
It is, therefore, a social duty to proceed by the sexual route to a
selection which will cause the first to multiply and eliminate the
second as far as possible by sterilizing his germs.</p>

<br />
<br />
<br />
<br />
<a name="CHAPTER_VIII" id="CHAPTER_VIII"></a><hr />
<span class='pagenum'><a name="Page_208" id="Page_208">[208]</a></span><br />

<h3>CHAPTER VIII<span class="totoc"><a href="#toc">ToC</a></span></h3>

<h4>SEXUAL PATHOLOGY</h4>
<br />

<p>On this subject we refer the reader to the well-known work of
Krafft-Ebing, "Psychopathia Sexualis,"<a name="FNanchor_4_4" id="FNanchor_4_4"></a><a href="#Footnote_4_4" class="fnanchor">[4]</a> in which will be found a
number of observations, the details of which we cannot enter into
here. We may first of all say that with the exception of venereal
diseases the genital organs by themselves only play a very small part
in sexual pathology. The brain is the true domain of nearly all sexual
anomalies.</p>

<p>In the second place, we may remark that the disorders of sexual life
only rarely belong to acute affections which the physician can treat
with pharmaceutical or other common remedies. They almost exclusively
originate in the mental constitution, <i>i.e.</i>, in the hereditary
dispositions of the brain of the individual. But the pathology of
mental or cerebral conditions offers an extremely vast field, capable
of so much extension that no definite limit can be fixed between the
normal state and morbid states, which are themselves connected by
numerous transitions. A great number of acts due to mental conditions
which the public and even learned theologians, jurists and physicians
not initiated in psychiatry, consider as criminal, sinful, or
infamous, are only the product of pathological aberrations due to
hereditary dispositions. I was recently consulted by a patient of this
kind, otherwise possessed of noble sentiments, who told me that a
physician in Germany to whom he related his troubles, turned on him
furiously and said, "These things are filthy; you are a pig; hold your
tongue and get away from here!" As a matter of fact this unfortunate
patient was sustaining a heroic struggle against his perverted
pathological sexual appetites. Knowing little or nothing of these
matters human society, with few <span class='pagenum'><a name="Page_209" id="Page_209">[209]</a></span>exceptions, is of the same opinion as
the ignorant doctor mentioned above. For this reason I think it
necessary at least to give an outline of phenomena which, although
very repulsive in themselves, throw much light on the sexual question.</p>

<br />

<h4>PATHOLOGY OF THE SEXUAL ORGANS</h4>

<p>Every deformity, disease or operation which destroys the sexual glands
in the child, or prevents them from developing, gives rise to the
phenomena which we have described when speaking of castration. This is
the case, for instance, with cryptorchidism in which the testicles
remain in the inguinal canal and become atrophied, instead of
descending into the scrotum. The following case is an example, and is
interesting in other respects:</p>

<div class="block"><p>A young man was affected with imbecility and congenital
cryptorchidism with atrophy of the testicles. A eunuch from
birth, he developed no sexual appetite and no correlative
masculine character. To make a man of him, his too eager aunts
married him to a strong girl, who was anything but innocent. She
attempted by all kinds of manipulations to cure the sexual
blindness of her husband; but this was a waste of labor, as the
unhappy wretch only regarded the performance as disgusting and
filthy. He was violently excited and became somnambulistic.</p>

<p>Soon afterwards the wife consoled herself with a lover of normal
sexual power, and they both overwhelmed the poor eunuch with
raillery. The latter, becoming furious, offered his wife a cake
poisoned with arsenic on her birthday, but she saw through the
stratagem. The poor wretch was sent for trial and condemned to a
long term of imprisonment for attempted poisoning. I consider
this judgment as a legal crime. In spite of my protests,
imbecility was not admitted, and the somnambulism was looked
upon as simulated.</p></div>

<p>On the other hand, the same lesions when they occur in the adult
neither destroy the correlative sexual characters, nor the power of
coitus, nor the voluptuous sensation of the orgasm.</p>

<p>In man, <i>aspermia</i> sometimes occurs; the testicles appear to be well
formed, but the semen contains no spermatozoa. In spite of this the
aspermatic individual generally has erections, a certain amount of
sexual power and orgasm, and is capable of <span class='pagenum'><a name="Page_210" id="Page_210">[210]</a></span>amorous feelings, although
his sexual functions are generally feeble. But he is incapable of
fecundating a woman.</p>

<p>Some women who have never menstruated possess normal ovaries and may
become pregnant.</p>

<p>Tuberculosis, tumors and inflammations of the testicles and ovaries
may cause sterility.</p>

<p>The erection of the penis is often rendered impossible by certain
deformities, such as <i>hypospadias</i> and <i>epispadias</i>, in which the
urethral canal opens respectively below or above the penis.</p>

<p>Involuntary emissions of semen without erection, with or without
voluptuous sensation, is called <i>spermatorrhea</i>. This is often a
result of onanism, nervousness or constipation. Too much importance
has been attached to it. In hypochondriacs spermatorrhea becomes a
bugbear, which often makes them the dupes of charlatans. The less
attention is paid to it the quicker it disappears; especially when it
is of purely nervous origin, as is usually the case.</p>

<p>Phimosis, or narrowness of the opening of the prepuce is nearly always
of embryonic origin. It prevents the glans penis from becoming
exposed, at least during erection. It is a very common condition and
very disagreeable. If the prepuce is forcibly drawn back behind the
glans penis before erection, as is often the case in masturbation, the
penis is gripped by the prepuce so that it cannot sometimes be drawn
forward and inflammation with oedema results; this condition is called
<i>paraphimosis</i>, and may become dangerous. Secretions, urine and semen
accumulate and decompose in a phimosed prepuce, cause irritation and
lead to masturbation. All cases of phimosis should be operated upon in
infancy, by complete or partial circumcision.</p>

<p>In women, the number of diseases which prevent conception is much
greater than in man. The ovary may undergo cystic degeneration or
become the seat of a tumor; but affections of the uterus and vagina
cause more sterility than ovarian affections. This results chiefly
from catarrh and inflammation which destroy the spermatozoa before
they can reach the egg during its descent. Disorders of menstruation
have much less influence on fecundity. The womb sometimes remains in
an <i>infantile state</i>, which may also cause sterility. Other diseases
of <span class='pagenum'><a name="Page_211" id="Page_211">[211]</a></span>the female sexual organs have a more general pathological
character and hardly influence sexual intercourse.</p>

<p>A method of rendering women sterile without castration (removal of the
ovaries) consists in interrupting the communication between the
ovaries and the womb by dislocation of the Fallopian tubes: this
avoids all the evil effects of castration.</p>

<p>Certain inflammations and displacements of the uterus and ovaries are
often the origin of pains, indispositions and nervous disorders in
women. Irregularity and pain in menstruation are a frequent cause of
neuroticism.</p>

<p>The hymen is seldom so strongly developed as to offer a serious
obstacle to coitus; but when this occurs it may be removed by a slight
operation. Young women often suffer from vaginismus, or painful spasms
occurring when an object, such as the finger or penis, is introduced
into the vagina.</p>

<p>Hermaphrodism in man is always pathological, extremely rare, and when
it exists nearly always incomplete. These cases are generally
incomplete mixtures concerning principally the correlative characters.
A double function only exists in legends. I have myself seen a
celebrated hermaphrodite named Catherine Hohmann who had a well-formed
testicle on the left side enclosed in a fold of skin which resembled
the larger lip of the vulva, while the penis was very short and
resembled a clitoris. This individual, who was baptized as a woman,
was certainly male on one side; on the other hand, the feminine nature
was more than problematical. Menstruation was alleged to have occurred
but was not established with certainty, any more than an ovary or
uterus.</p>

<p>Much more frequent are inverted correlative sexual characters, such as
bearded women, men with breasts; also mental sexual inversions, of
which we shall speak later.</p>

<br />
<h4>VENEREAL DISEASES<a name="FNanchor_5_5" id="FNanchor_5_5"></a><a href="#Footnote_5_5" class="fnanchor">[5]</a></h4>

<p>We cannot give here a complete description of the venereal diseases,
which constitute a terrible evil for humanity, by <span class='pagenum'><a name="Page_212" id="Page_212">[212]</a></span>bringing a great
deal of misfortunes and decadence into family and social life. Let us
first point out the common error which attributes to sexual excess the
evil effects which are really due to venereal disease. Although it may
be uncommon, one may be infected by these diseases after an innocent
kiss, a cut finger, by sitting on a privy contaminated by a person
suffering from venereal disease, by the use of contaminated linen,
etc., etc. A pachydermatous Don Juan, on the contrary, may abandon
himself to the wildest sexual excess without being infected, if he is
prudent and has good luck. On the other hand, young men may be
infected after having been with a prostitute only once in their lives,
and thus ruin their whole existence.</p>

<p>There are three kinds of venereal disease, which we will describe in a
few words. To these may be added certain parasites, such as crab-lice
and the itch, which are easily communicated by sexual intercourse with
infected persons, but also in other ways.</p>

<p><b>Gonorrhea or Clap.</b>&mdash;This disease consists in a purulent inflammation
of the urethra caused by a microbe called the <i>gonococcus</i>. When
treated properly it may be cured in a few weeks, but very often the
inflammation becomes chronic and attacks the neighboring organs.
Chronic clap, or "morning-drop," may lead in the male to permanent
stricture of the urethra, which in turn may produce retention of
urine, catarrh of the bladder and disease of the kidneys, which may be
fatal. One attack of gonorrhea in no way protects against a second
infection, but rather predisposes to it, and when this disease becomes
chronic exacerbations or relapses of the acute stage often occur
without fresh infection.</p>

<p>In women the results of gonorrhea are, if possible, still worse than
in men, because it is more difficult to cure. A prostitute affected
with gonorrhea may infect an enormous number of men, and in this case
medical inspection of brothels is no guarantee. The gonococci are
concealed in all the corners and folds of the internal genital organs
of woman, where they set up inflammation of the womb, the Fallopian
tubes and even the ovaries, which may lead to adhesions between the
abdominal organs. Women affected with chronic gonorrhea generally
become sterile. When the womb and the ovaries are affected <span class='pagenum'><a name="Page_213" id="Page_213">[213]</a></span>there is
much suffering and the woman may be confined to bed for some years.
Stricture of the urethra and inflammation of the bladder are more rare
in women than in men, as the result of gonorrhea.</p>

<p>But gonorrhea is not confined to the adults of both sexes. The
innocent child, who at birth has to pass through its mother's vulva,
when this is affected with gonorrhea, undergoes a baptism of gonococci
which attack the conjunctiva of the eyes and set up a severe purulent
inflammation, called ophthalmia of the newly born (<i>ophthalmia
neonatorum</i>). This is one of the chief causes of total blindness, and
if the child is not entirely blind, there are often large white
patches left on the cornea which considerably interfere with sight.
Gonorrheal ophthalmia may also occur in adults by conveying pus from
the urethra to the eyes by the fingers.</p>

<p><b>Syphilis.</b>&mdash;This disease is still more formidable than gonorrhea. It
is caused by a microbe which has been recently discovered (<i>Spiroch&aelig;ta
pallida</i>). Syphilis is much more chronic than gonorrhea and commences
with a small sore indurated at its base and called the hard chancre.
This is situated on the genital organs or elsewhere; in the mouth, for
instance, when this has been in contact with the buccal or genital
organs of a person infected with syphilis. The syphilitic poison
spreads through the body by means of the blood and lymph. At the end
of a few weeks eruptions appear on the body and face, and then
commences a series of disasters the cause of which may be suspended
over the victim for his whole life, like the sword of Damocles, even
when he believes himself cured; for the cure of syphilis is often
uncertain. This disease may remain latent for months and years, to
reappear later on in different organs and cause fresh lesions.</p>

<p>Syphilis causes ulcers of the skin and mucous membranes; it sometimes
causes decay of the bones; it may cause disease of the internal
organs, such as the liver and lungs; it affects the walls of the blood
vessels, causing them to become hard and brittle (atheroma); it causes
disease of the eyes, especially of the iris and retina, tumors (or
gummata) in the brain, paralysis etc. In fact, it spares none of the
organs of the body.</p>

<p><span class='pagenum'><a name="Page_214" id="Page_214">[214]</a></span>Among the most terrible results of syphilis we must mention <i>locomotor
ataxy</i> (sclerosis of the posterior columns of the spinal cord), with
its lightning pains and paralysis of the legs and arms; also <i>general
paralysis of the insane</i>, which by causing gradual atrophy of the
brain, destroys one after the other, sensations, movements and all the
mental faculties. These two diseases, which are so common at the
present day, only occur in old syphilitics, five to twenty years, or
more often ten to fifteen years after infection, and as a rule in
persons who think they have been completely cured. Both these diseases
are fatal. Before causing death, locomotor ataxy causes intolerable
pain for several years. General paralysis first gives rise to
grandiose ideas, and after disintegrating the human personality bit by
bit, ends by transforming the individual into a being much inferior to
animals, and of an aspect as miserable as it is repulsive. A general
paralytic in his last stage is little more than a vegetating ruin, in
whom the nervous activities are decomposed little by little, after the
gradual disappearance of all the mental faculties. This is the result
of slow atrophy of the brain and gradual destruction of its
microscopic elements, or <i>neurones</i>.</p>

<p>The early stages of syphilis may easily pass unnoticed owing to their
partly latent and completely painless character. Small eruptions may
be mistaken for other affections, and mercurial treatment generally
disperses the symptoms of <i>primary</i> and <i>secondary</i> syphilis. But
syphilitics who are apparently cured are never safe from being
attacked, after perhaps many years, with locomotor ataxy, general
paralysis or the <i>tertiary</i> or <i>quaternary</i> manifestations of
syphilis, such as disease of the bones, internal organs, eyes, brain,
etc. The sores of the first two or three years of syphilis are
contagious but painless, and hence do not prevent coitus when they
occur in the genitals. After three years syphilis becomes less
contagious, but there is no definite time limit and cases have been
recorded in which contagious lesions occurred ten or fifteen years
after the onset of the disease.</p>

<p>A syphilitic man may transmit the disease to his children without
infecting his wife, and these children may die before birth or may be
born with congenital syphilis. This is due to <span class='pagenum'><a name="Page_215" id="Page_215">[215]</a></span>the spermatozoa being
infected with syphilis. However, this is fortunately not always the
case, for many cured syphilitics have healthy children. A child
affected with congenital syphilis (from the father) may infect the
mother during pregnancy; this is called "syphilis by conception."
Congenital syphilis may also cause locomotor ataxy and general
paralysis.</p>

<p>It is difficult to enumerate all the infirmities which syphilis in the
parents may transmit to the children. Syphilis often renders marriage
sterile. It is more frequent in men than in women, because the number
of prostitutes is small compared with the number of men who go with
them; a single prostitute may contaminate a whole regiment. On their
part, the clients of prostitutes convey gonorrhea and syphilis to
their wives, thus spreading in society this abominable plague and all
the evils resulting from it.</p>

<p><b>Soft Chancre.</b>&mdash;The third kind of venereal disease is the soft
chancre, thus called in distinction to hard chancre, which is the
primary sore of syphilis. Soft chancre is the least dangerous and the
least common of the three diseases. It consists of an ulcer which
remains localized to the genital organs (unless it is complicated with
syphilis, which is frequent). The ulcerated parts are destroyed, but
the sore heals generally without trouble.</p>

<p>Venereal diseases constitute one of the worst satellites of the sexual
appetite. If men were not so ignorant and careless, it would be on the
whole easy to avoid them and cause their gradual disappearance. One of
the most absurd and infamous organizations which can be imagined is
that of the State regulation of prostitution which, under the pretext
of hygiene, compels prostitutes to be registered by the police or to
live in brothels. They then undergo regular medical examination, the
object of which is to prevent those who are diseased from practicing
their trade, and compel them to be treated in hospital. We shall see
later on that this system absolutely fails in its object, for the
simple reason that the treatment of venereal diseases is by no means
the panacea which many people imagine.</p>

<p>The first attack of gonorrhea in man is very often spontaneously
cured, while unskillful treatment often aggravates it. The relapses of
this disease, on the other hand, especially in <span class='pagenum'><a name="Page_216" id="Page_216">[216]</a></span>their chronic form,
often resist all kinds of treatment and sometimes become incurable.
The gonococci become hidden in the folds of the deep parts of the
mucous membrane, both in men and women, and cannot all be destroyed.
With regard to syphilis, mercurial treatment, although remarkable in
its immediate effect, requires prolonged administration. And it is by
such means that it is proposed to make prostitutes clean! There is
only one radical cure for venereal diseases; that is not to contract
them! However, this does not prevent us from recommending all those
who are affected with them to seek immediate treatment by a skilled
specialist.</p>

<p>It is sad to see ladies of high position defending such barbarous
institutions as proxenetism (the business of keeping brothels) and the
regulation of prostitution, imagining that they thereby protect their
daughters against seduction. Such aberration can only be explained by
suggestive influence on the part of men. Among men, and especially
among many physicians, the belief in the efficacy of regulation
depends on a mixture of blind routine, faith in authority and want of
judgment, combined perhaps with more or less unconscious eroticism. We
shall consider this point in detail later on.</p>

<p>One of the most tragic effects of venereal disease is the
contamination of an innocent wife, whose whole life, hitherto chaste
and pure, becomes brutally deprived of its fruits, and whose dreams of
the ideal and hopes of happiness become swamped in the mire with which
prostitution has contaminated her. Is it surprising that love in such
cases becomes replaced by bitterness and despair? Some modern authors,
such as Brieux (<i>Les Avari&eacute;s</i>) and Andr&eacute; Couvreur (<i>La Graine</i>), have
pictured in their dramas and novels the tragic effects of venereal
disease and heredity in the family, as well as their social
consequences. What is deplorable, is the enormous proportion of
persons who are infected with venereal diseases.</p>

<br />
<h4>SEXUAL PSYCHOPATHOLOGY</h4>

<p>With the exception of what is called sexual inversion and pathological
love of the insane, sexual psychopathology (<i>i.e.</i>, sexual pathology
of mind) is chiefly limited to the domain of the <span class='pagenum'><a name="Page_217" id="Page_217">[217]</a></span>sexual appetite, and
originates mainly in fetichism (see Chapter V), to which it is closely
allied. Let us first examine certain anomalies which partly concern
the lower nervous functions.</p>

<p>First of all a general question presents itself. Hereditary or
congenital sexual anomalies have been distinguished from those which
are said to result from vicious habits. Krafft-Ebing, in his
celebrated book which we have already quoted, makes a capital
difference between these two causes, and stigmatizes the acquired
vices with great indignation. I do not deny that there is reason for
the distinction, but we must take exception to two fundamental errors
in the manner in which the facts are presented.</p>

<p>In the first place, the difference between hereditary and acquired
sexual anomalies is only relative and gradual, so that it is necessary
to avoid opposing one against the other. When an anomaly arrives
spontaneously in the first sexual glimmer of the child's mind during
its development, it is obvious that it is the expression of a profound
hereditary taint, the result of blastophthoria or of unfortunate
combinations of ancestral energies which have been associated by the
conjugation of the two procreative germs. In such a case it is
comparatively easy to prove that this is a pathological symptom
independent of the will of the individual. But a continuous series of
degrees in the intensity of a hereditary predisposition to a certain
sexual anomaly, or to other anomalies or peculiarities apt to provoke
this anomaly, insensibly connects the purely hereditary pathological
appetite with that which is simply the effect of acquired vicious
habits. In this way a strong hereditary predisposition may exaggerate
a moderate normal sexual appetite, or may give it a pathological
direction under influences which would have had no effect in a less
predisposed individual. Again, a slightly marked tendency to
homosexuality in a man may increase under the seductive influence of a
passionate invert, when the same individual would have lost this
tendency if he had fallen seriously in love with a woman. On the other
hand, the invert would have no influence on an individual who was not
predisposed.</p>

<p>If the hereditary disposition is very strong, it is developed
spontaneously or under the influence of very slight circumstances. <span class='pagenum'><a name="Page_218" id="Page_218">[218]</a></span>If
it is mediocre, it may remain latent and even become extinct when
favorable circumstances do not awaken it. When it is entirely absent
the most powerful seduction and the most evil influence cannot give
rise to the corresponding anomaly. These facts are sufficient to show
what abuse is made of the term <i>acquired vice</i>. Under this heading are
designated a number of peculiarities the roots of which are to a great
extent contained in the germ of heredity.</p>

<p>The power of words on the human mind produces antinomies which do not
really exist; such is the case with the terms <i>vice</i> and <i>disease</i>.
Vices depend on a hereditary mnemic disposition, of varying strength
and more or less pathological, or at any rate unilateral (<i>i.e.</i>,
developed in one direction only, or connected with a single group of
objects); according to the good or evil influence of the environment
they may develop, become limited or even fail to appear. Inversely, we
may say that many diseases, especially of the brain, are the source of
vices.</p>

<p>In the second place, it follows from this fundamental principle, that
the vicious and apparently acquired conduct of certain individuals
should not be considered as the product of perverted free will, but
rather as the unfortunate and destructive result of a bad hereditary
disposition developed under the influence of the bad habits of a
corrupt environment. This environment being itself composed of men,
there is a vicious circle of cause and effect which will not escape
the mind of the thoughtful reader. Bad habits are made by hereditary
forces, and bad habits develop in their turn by custom, and may even
create, by blastophthoria, vicious hereditary dispositions. The
indignation of the moralists who condemn vicious persons are very like
the temper of a child who strikes the fire which burnt him.</p>

<br />

<h4>REFLEX ANOMALIES</h4>

<p>We have already mentioned vaginismus, which is often produced in women
by the first coitus. Priapism in man is somewhat analogous to
vaginismus. It is produced by an exaggerated reflex irritability of
the nerve centers for erection, and results in continual and painful
erections, which sometimes end in ejaculation without sensation.
Another anomaly, more or <span class='pagenum'><a name="Page_219" id="Page_219">[219]</a></span>less reflex and very frequent, produces
voluptuous sensations and premature ejaculation after short and
incomplete erections. In some nervous women also, the venereal orgasm
occurs very rapidly and briefly. These anomalies belong to the domain
of medicine and are of little importance for our subject.</p>

<br />

<h4>PSYCHIC IMPOTENCE</h4>

<p>Psychic impotence is a symptom which occurs accidentally in the normal
state and very frequently in psychopathological conditions.</p>

<p>A representation or idea of any kind, may suddenly paralyze by
suggestive action the normal reflex mechanism of the center for
erection. The blood ceases to accumulate in the corpora cavernosa and
erection is either arrested or not produced at all. For example, a
very excited lover, who has had strong erections at the moment when he
prepared to copulate, may be suddenly overcome with the idea that he
will fail, or by some other thought which paralyzes erection and
renders coitus impossible. The remembrance of such a failure and the
distress and shame attached to it, even efforts to produce erection
indirectly for another attempt, constitute further causes of
inhibition of the cerebro-spinal activity; they temporarily extinguish
the sexual appetite, and prevent by their interference the automatic
mechanism of erection which they strive to produce. The greater the
fear of failure, the more the psychic impotence increases. This
phenomenon may be limited to a certain woman, but it is more often
general. Sometimes an incomplete erection is produced, which is
insufficient.</p>

<p>This condition, which depends on auto-suggestion, is best treated by
hypnotic suggestion. The sentiment of impotence powerfully depresses a
man, and the depression increases his impotence. This condition often,
however, disappears by itself.</p>

<p>A special variety of psychic impotence is that in which erection takes
place, but the idea of ejaculation predominates so much that it
paralyzes the voluptuous sensations, and causes ejaculation to occur
without pleasure, or even erection to cease.</p>

<p>Impotence may occur at the first coitus, or may come on gradually. It
is often produced suddenly at the time of <span class='pagenum'><a name="Page_220" id="Page_220">[220]</a></span>marriage in persons who
have hitherto been very capable, even in Don Juans. Men may have
normal erections and pollutions, but these may be stopped by
counter-suggestions at each attempt at coitus. Habitual masturbation
may in some cases contribute to produce impotence, but we must not
generalize from such cases, nor construct a dogma from them, for
continence may also be a cause of impotence.</p>

<p>All these details, which are combined in all kinds of ways with other
sexual troubles, but which are also produced alone in men who are
otherwise normal, throw much light on the relation of the momentary
mental state of man to his sexual appetite and the accomplishment of
coitus.</p>

<p>I do not know under what heading the following case should be placed:</p>

<div class="block"><p>A young man of steady habits, and normal sexual appetite, had
always abstained from sexual connection and masturbation. He
only had emissions during sleep. The latter were accompanied by
erotic dreams, but never produced an orgasm, while disagreeable
sensations occurred on waking. He married for love a woman in
whom the hymen was resistant, and vaginismus occurred on each
attempt at coitus. These attempts failed constantly in spite of
the most intense love and the most ardent desire for children on
both sides. The husband's erections were incomplete, and he
never had an ejaculation except when asleep. By the aid of
hypnotism I succeeded in strengthening his erections, and an
operation on the hymen cured his wife's vaginismus. The first
attempts at coitus were not immediately successful, but
suggestion acted after a time; finally the attempts were crowned
with success, and followed by a first and second pregnancy. The
children were healthy.</p>

<p>In this case, the impotence, which had lasted about eighteen
months, did not affect the mutual love and respect of the
couple, because the husband's affection combined with his sexual
appetite had sufficed for the happiness of a woman who was on
the whole normal.</p></div>

<p>This case is very instructive in several ways, for it gives a good
example of the nature of the sexual instinct in woman; it also shows
how the auto-suggestion of emissions occurring only <span class='pagenum'><a name="Page_221" id="Page_221">[221]</a></span>during sleep may
hinder copulation in the waking state. But such phenomena are
extremely rare.</p>

<p>It is hardly necessary to say that there is no true impotence in
woman; but the same mental paralysis may occur as in man, preventing
orgasm and often causing disgust.</p>

<br />

<h4>SEXUAL PARADOXY</h4>

<p>By this term is understood the appearance of the sexual appetite, or
even of love, at an abnormal age. Infantile paradoxy is, however, very
different to senile paradoxy.</p>

<p>Infantile paradoxy must not be confounded with certain forms of
masturbation, to which we shall return. Some races, especially in the
tropics, have a much earlier sexual development than others; depending
more on race than climate. In some, sexual maturity occurs in boys
between the age of twelve and fourteen, and in girls between nine and
ten years, while in others the former are hardly mature at twenty and
the latter before seventeen or eighteen. Again, individual variations
may be very great in the same race. But, owing to hereditary
satyriasis or nymphomania, we sometimes in our own country see sexual
appetite appear in children of eight, seven, or even three or four
years of age, in a spontaneous manner without any external excitation.
Lombroso mentions the case of a girl three years old who had an
irresistible tendency to onanism. I have myself observed the two
following cases:</p>

<div class="block"><p>(1). A boy of seven years, the son of a brothel keeper, and a
kind of satyr who committed great excesses, began spontaneously
to attack little girls of his own age or even younger. He was so
artful that all means failed in curing him of this habit, and he
was sent to an asylum of which I was superintendent. He then
tried to renew his exploits with a boy older than himself. He
was also idle and disposed to all kinds of folly. He did not,
however, attempt to copulate with adult women or men. His sexual
organs were absolutely infantile, without any abnormal
development. His paradoxy was thus of cerebral origin.</p>

<p>(2). <i>A girl of nine years was brought to my office addicted to
self-abuse. Upon examination, I found this child highly
neurotic, the major part of her life had been under unhygienic
atmosphere, case history, father psychopathic, had been in an
<span class='pagenum'><a name="Page_222" id="Page_222">[222]</a></span>insane asylum, mother &aelig;nemic. The child was sent to a state
institution for girls and improved remarkably.</i></p></div>

<p>In this case I was told that there was no hereditary taint, but such
statements prove nothing. Individuals of this kind generally become
criminals, or else give themselves up to masturbation or prostitution.</p>

<p>Occasionally, the sexual appetite may be preserved for a long time in
old men, or reappear for a time, with or without sexual power, but as
a rule, the paradoxy of old men is the initial symptom of <i>senile
dementia</i>. As this disorder is only commencing when sexual excitation
occurs, it is not noticed, and the patient is regarded as an immoral,
vicious or criminal individual. I have seen a patient of this kind
masturbate openly in an asylum, so great was his sexual excitation.</p>

<p>In most old men affected with senile sexual paradoxy, the sexual
appetite is directed toward very young girls or even children, which
aggravates their case from the legal point of view. Very often this
appetite is perverted and assumes one of the forms we shall speak of
later. Some of these old men are still capable, but others are not,
and then their excitation only manifests itself in manipulations of
the genital organs, etc. Such cases play a considerable part in law
scandals. The patient (for so he must be called) often becomes the
victim of blackmail on the part of vicious girls or children, incited
by unnatural parents. One often sees also, at the onset of senile
dementia, an old man become enamored of some prostitute or adventuress
who makes him marry her and thus takes possession of his fortune. The
law generally makes the matter valid, under the pretext that
individual liberty must be respected. Such sanction consists in
reality in sacrificing a patient for the profit of a female swindler.</p>

<br />

<h4>SEXUAL AN&AElig;STHESIA OR CONGENITAL ABSENCE OF THE SEXUAL SENSE AND
APPETITE</h4>

<p>Sexual sensations are so intimately connected with the sexual appetite
that it is difficult to separate them. No doubt in the adult a certain
degree of sexual appetite may exist without any voluptuous sensation,
but this is a secondary phenomenon.</p>

<p><span class='pagenum'><a name="Page_223" id="Page_223">[223]</a></span>Complete sexual an&aelig;sthesia is very rare in man; it is not a special
form of anomaly, but the reduction to zero of a normal sensation and
the appetite which corresponds to it. The characteristic feature of
these cases is that, contrary to what occurs in eunuchs and
cryptorchids, not only the testicles, but all the correlative sexual
attributes (the beard, voice, character, etc.) are normally developed,
and are in no way inverted as in homosexual individuals. Sexual
an&aelig;sthesia causes no more suffering than color-blindness, but like the
latter it occasions individual troubles resulting from misunderstanding.
The sexual an&aelig;sthetic, having a more or less false idea of marriage,
often marries in complete ignorance, and the results are then
disastrous, thanks to our laws and customs.</p>

<p>In women, sexual an&aelig;sthesia is very common. Krafft-Ebing is wrong in
maintaining that in all such cases the women are always neurotic. A
number of absolutely normal and intelligent women remain all their
life completely cold from the sexual point of view, apart from the
normally passive character of the female sex in coitus. It is rather
the very libidinous woman who is pathological.</p>

<p>We have seen that the normal sexual sentiment of woman is developed
rather in the direction of love, and desire for children. Erotic men
often complain of the sexual coldness of their wives, which is
disagreeable to them; for pleasure in one sex excites and completes
that of the other. Cold women submit to coitus as a duty, or at any
rate only mentally enjoy their husband's caresses.</p>

<p>Sexual an&aelig;sthesia occurs normally in old age. It may occur at an
earlier age, owing to destruction or atrophy of the sexual glands,
great excesses, or on the contrary, extreme continence. Certain
diseases and psychoses may also cause it.</p>

<p>The following are a few examples of sexual an&aelig;sthesia:</p>

<div class="block"><p>(1). A normally built man, of high culture and moral sense, was
affected with complete sexual an&aelig;sthesia since birth. He
occasionally had nocturnal emissions, and also matutinal
erections, but no erotic images. When he arrived at mature age
he had no idea of sexual intercourse, and was completely
indifferent to everything concerning sexuality. He did not even
<span class='pagenum'><a name="Page_224" id="Page_224">[224]</a></span>comprehend anything relating to sexual affairs, and his replies
reminded me of conversations with color-blind persons on the
distinction between red and green! According to his ideas,
marriage was an intellectual and sentimental union in which
children came by themselves!</p>

<p>He eventually married a young girl, well educated but extremely
prudish. One can imagine the revelations which followed! The
wife, who had a strong desire for children, soon perceived the
sexual blindness of her husband. She became very unhappy and
bitterly reproached him. The husband then became aware that
there should be something in marriage which he had not taken
into account; but the explanations of coitus by the medical man
were useless, and hypnotic suggestion was incapable of producing
the least sexual sensation.</p>

<p>In spite of all this, the husband was full of respect and
affection for his wife, but was incapable of simulating the
least sexual appetite. As regards the wife, what she required
was not coitus, which was simply a means to an end, but
children. However, her prudery made her prefer this state of
things to a divorce, which would create scandal. We may notice
that in such cases erections are only produced mechanically
during sleep, which renders coitus impossible.</p>

<p>(2). A timid but vain young man of retiring habits, sexually
cold, had occasional nocturnal emissions sometimes accompanied
by slightly erotic dreams. Although better informed than the
preceding case on sexual relations, his sexual appetite was
almost entirely absent, and he regarded marriage as a purely
intellectual alliance. He married an intelligent and passionate
young girl whose sexual appetite was strongly developed, and at
once began to treat her with great coldness, as a kind of
domestic servant.</p>

<p>The wife's family were in favor of divorce, but having pity on
the husband, sent him to me for advice. I explained the matter
to him, made him understand that the fault was entirely on his
side, and that his first duty was to show affection for his
wife, or if not, to accept divorce. The effect was purely
psychical, and from this moment he became amiable and
affectionate toward his wife. This was sufficient to cause the
wife to give up the idea of divorce. I then told her that, on
account of her husband's timidity and anomaly, the only thing to
do was to reverse their roles, and for her to make the sexual
advances. I have not heard anything more from this singular
couple.</p>

<p><span class='pagenum'><a name="Page_225" id="Page_225">[225]</a></span>(3). A young man who had never had sexual connection before
marriage, in spite of a strong sexual appetite, made the
acquaintance of an intelligent young girl of excellent
character. Marriage followed, and the wife was loyal to her
husband, but remained sexually cold. She was insensible to
coitus and only regarded it as a disagreeable complement of
love. In spite of this she was fond of caresses, devoted to her
husband, and had several children.</p>

<p>(4). An intelligent and cultured man, normal from the sexual
point of view, who had frequented prostitutes in his youth, but
not excessively, married a rather nervous but apparently very
amorous young woman. The marriage night produced on her the
effect of a cold douche, and coitus offended and horrified her.
The husband in his discomfiture took patience; but his love,
which was never very strong, became shattered. To avoid all
scandal each of the conjoints practiced dissimulation and
adapted themselves more or less to each other. The wife allowed
coitus, the husband tolerated her coldness. Several children
were born, but the family was unhappy, and after a few years
divorce put an end to it.</p></div>

<br />

<h4>SEXUAL HYPER&AElig;STHESIA, OR EXAGGERATION OF THE SEXUAL APPETITE</h4>

<p>This anomaly may be congenital, for example, in the sexual paradoxy of
children. Every one knows the Don Juans and Messalinas with their
insatiable appetites. These types of sexual hyper&aelig;sthesia are
certainly less frequent and more abnormal in women than in men, but
the intensity is as great or greater.</p>

<p>Sexual hyper&aelig;sthesia manifests itself by desires excited by every
sensorial perception relating to the opposite sex, or simply by
objects which recall it to the imagination; so that fetichism plays a
great part in this condition. The feeling of satiety is hardly
experienced at all, or only for a short time after each orgasm.
Nymphomaniacs and satyrs are possessed by an insatiable sexual desire,
often associated with certain sensations of anguish. This
hyper&aelig;sthesia, even when it is not hereditary, may be developed up to
a certain point by continued or repeated artificial excitations.</p>

<p>In women it is during or after menstruation that the sexual appetite
and consequently sexual hyper&aelig;sthesia are generally <span class='pagenum'><a name="Page_226" id="Page_226">[226]</a></span>strongest, but
there are many individual variations in this respect, and sometimes
the opposite occurs.</p>

<p>The effect of sexual hyper&aelig;sthesia is to direct the appetite toward
any object capable of satisfying it. When the other sex is wanting,
masturbation is generally resorted to. All mucous membranes (anus,
mouth, etc.) and even inanimate objects may serve to satisfy the
pathologically exalted appetite of such individuals. Men most
distinguished in other respects may abandon themselves to the most
foolish or abominable practices.</p>

<p><i>Animals are often used to satisfy the hyper&aelig;sthetic sexual appetite
in both sexes. The healthy woman is not prone to such desires, unless
of psychopathic taint. Men visit prostitutes, and become excited at
the sight of every woman who is neither too old nor too repulsive.
Some individuals of this kind are pursued night and day by erotic
images, which may even become an obsession and a veritable torment.</i></p>

<p>A further degree of sexual hyper&aelig;sthesia is called <i>Satyriasis</i> in
man, and <i>nymphomania</i> in woman. I have observed in women two very
different varieties of sexual hyper&aelig;sthesia. In one, true nymphomania,
the subjects are attracted toward man bodily and mentally with an
elementary force; in these the whole brain follows the appetite in
quite a feminine manner. Other women, on the contrary, are driven to
masturbation by a purely peripheral excitation; they have erotic
dreams with venereal orgasms which torment rather than please them;
but they do not fall in love easily, and may have difficulty in the
choice of a husband. Their mind alone remains feminine, full of tact
and delicacy in its sentiments, while their lower nerve centers react
in a more masculine and at the same time more pathological manner.
There are many transitional forms between these two extremes.</p>

<p>Sexual hyper&aelig;sthetics are often unhappy, and consult the physician for
relief from the perpetual excitation which torments them. They attempt
to master themselves and check their appetite in all ways, and are
sometimes affected with nervous or mental depression. It is important,
however, to recognize the fact, that many sexual hyper&aelig;sthetics remain
quite <span class='pagenum'><a name="Page_227" id="Page_227">[227]</a></span>fresh and active, and attain an advanced age, provided they
escape alcohol and venereal disease.</p>

<p>When sexual hyper&aelig;sthesia results chiefly from artificially acquired
habits it may often be cured by hypnotic suggestion, and establishing
self-control; but when it is hereditary and very intense, and
especially when it is connected with infantile paradoxy or other
anomalies, castration may be the only efficient remedy. When it is
chiefly acquired, any strong diversion which turns the mind from
sexual preoccupation to other subjects may have an excellent curative
effect. The most intense hereditary cases may constitute a plague for
the individual and for society, and it is then that castration may
become a blessing by calming the obsessed patient, by giving him the
opportunity for useful occupation, and by preventing him from abusing
his fellows and procreating beings similar to himself.</p>

<p>Nymphomaniacs often have polyandrous instincts, and they then become
more insatiable than men. Several cases of this kind have been
published in the press, and examples of such women are not rare in
history. When a woman is possessed by passion she often loses all
sense of shame, all moral sense and all discretion, as regards the
object of her desires. She pays no attention to anything which is
opposed to her passion, but may be full of reserve, tact and
good-feeling in all other respects. Cases of this kind, however, have
always a more or less marked pathological character.</p>

<p>In man, satyriasis is very frequent. It often happens that a husband
continually forces his wife to coitus, even during menstruation. We
have mentioned already the case of an old peasant of seventy who thus
abused his poor old wife. In such cases conjugal infidelity very
commonly occurs. The cynicism of such individuals may go so far that
they have intercourse with prostitutes or servants in the presence of
their wives, or even abuse their own children. The wife behaves in
these cases in different ways according to her character. Many
tolerate everything and do not complain, for the sake of their
children; others leave the husband or divorce him; some commit
suicide.</p>

<p>It would seem quite natural for nymphomaniacs to marry <span class='pagenum'><a name="Page_228" id="Page_228">[228]</a></span>satyrs, but we
must bear in mind the evil results for posterity from such an
accumulation of the sexual appetite.</p>

<br />

<h4>MASTURBATION OR ONANISM</h4>

<p>The term onanism is derived from the name of Onan, son of Juda and
Suah and grandson of Israel. According to the Old Testament, Onan's
father wished him to marry his brother's widow and have children by
her; but this did not please Onan, and he provoked ejaculation of
semen by friction, in order to avoid having children by his
sister-in-law. "This offended God who slew him."</p>

<p>We have already shown that in the child the sexual appetite manifests
itself in a kind of obscure presentiment and vague sensations in the
genital organs. If a young man cannot satisfy his sexual appetite
naturally, the latter when it increases in strength provokes erotic
dreams and nocturnal emissions; or artificial excitation of the penis
may be practiced to produce orgasms: the latter phenomenon is called
<i>masturbation</i>.</p>

<p>Masturbation in man is performed by friction of the penis with the
hand or against some soft body. In the latter case especially erotic
images of naked women or female sexual organs is associated with
onanism. This kind of masturbation may be called <i>compensatory</i>,
because it does not depend on an anomaly of the sexual appetite, but
serves to satisfy a natural want by compensation. There are a whole
series of manipulations employed for the same object, which constitute
the psychic equivalent of compensating masturbation. <i>In remote
garrisons and in boys' schools the more libidinous individuals,
usually those mentally tainted, often practice mutual masturbation or
sodomy. This is the sex complex of the degenerate individual and in an
effort to exterminate these pathological manifestations, they are
being penalized by law, throughout the civilized world. It is
unnecessary to prolong this enumeration. Those we have mentioned are
the most common and it is agreed that men who are addicted to these
practices are decidedly psychopathic, whether it may be caused by
faulty heredity or anomaly in the psychology of the individual, this
still remains to be proven. In reality they are often normal in other
respects, but simply affected with <span class='pagenum'><a name="Page_229" id="Page_229">[229]</a></span>sexual hyper&aelig;sthesia. Sometimes
they are feeble-minded individuals who have recourse to such practices
because they are derided by women. Others are cynics, more or less
vicious in other respects.</i></p>

<p>Compensatory masturbation is extremely widespread, but it is as a rule
neither recognized nor admitted because it is easy to conceal.
Although depressing for those whose will power is overcome by an
excitation which they cannot conquer, it is relatively the least
dangerous form of onanism. At the most it leads to a certain amount of
nervous and mental exhaustion by abuse of the facility of thus
procuring a venereal orgasm. The loss of substance from frequent
seminal ejaculations is also more or less weakening, although the
secretion from the prostate plays a much greater part than the semen.
But what especially affects the nervous system, is the repeated loss
of the will, and the failure of resolutions made many times to
overcome the desire for orgasm.</p>

<p>Here, as elsewhere, effect is too often confounded with cause. Because
men of feeble will power are addicted to onanism, it is imagined that
the latter is the cause of the weakness of will. In itself, a seminal
ejaculation provoked by masturbation is no more dangerous than a
nocturnal emission; both are often accompanied by nervous sensations
which are more disagreeable and exhausting than normal coitus. I must,
however, point out that the effects of moderate masturbation in the
adult have been greatly exaggerated, either by confounding the effect
with its cause, or for mercenary objects, by driving timid persons to
charlatans or to prostitutes.</p>

<p>The active sexual appetite of man, increased by the accumulation of
semen, is absent in woman. She does not have nocturnal emissions
accompanied by voluptuous sensations which spontaneously awaken sexual
desire. For this reason a pathological sexual excitability is
necessary to spontaneously provoke in woman voluptuous dreams or
masturbation. For the same reason we cannot speak of compensatory
masturbation in woman. Onanism, however, is not uncommon among women,
although less frequent than in men. It results either from artificial
and local excitations, from bad example, or from <span class='pagenum'><a name="Page_230" id="Page_230">[230]</a></span>pathological
hyper&aelig;sthesia. When once the habit is acquired, repetition is produced
by the difficulty of resisting voluptuous desires.</p>

<p>Women perform masturbation by friction of the clitoris with the
finger, or by introducing various hard and rounded objects into the
vagina and imitating the movements of coitus; often also by rubbing
the crossed thighs against each other. In the insane, masturbation is
sometimes practiced to an excessive extent. Some hysterical women
introduce objects into the urethra during masturbation and cause
severe inflammation of the bladder.</p>

<p>Another variety of sexual excitation which is often substituted for
coitus among women, is the practice of mutual licking of the clitoris
with the tongue (<i>cunnilingus</i>). Although not so dangerous as has been
maintained, these habits are aberrations of the sexual appetite, and
it is needless to say that every human being should abstain from them
out of self-respect.</p>

<p>The man who, for some reason or another, cannot obtain normal coitus
should content himself with nocturnal emissions, and the woman with
voluptuous dreams, and should both abstain from active and voluntary
excitations. For my part, I consider prostitution, or "love" which is
bought, as a variety of compensatory masturbation, and not as normal
copulation. Coitus with a prostitute, generally infected with venereal
disease, who receives new clients continually, has as little affinity
with love as with the normal object of the sexual appetite&mdash;reproduction;
and its moral value is certainly inferior to that of onanism.</p>

<p>A second form of masturbation occurs in very young children from
accidental irritation; in boys from phimosis; in girls from itching
due to worms (oxyuris) about the anus and vulva. Innocent as regards
its cause, this form of onanism may become dangerous by habit.
Attention should therefore be paid to phimosis and worms, and the
former treated by circumcision and the latter by the usual remedies.</p>

<p>A third kind of masturbation is caused by example and imitation. This
often occurs in schools and among children in general; and in this way
very precocious sexual excitation may <span class='pagenum'><a name="Page_231" id="Page_231">[231]</a></span>develop and become a habit
difficult to suppress. The onanism of young children is certainly
worse than that which begins after puberty; it not only renders the
child idle and bashful, or increases these faults; but it also
interferes with nutrition and digestion and develops a tendency to
sexual perversion and to impotence. It often ceases, however, after
careful supervision, combined with physical exercise and fresh air,
and direction of the attention to other things. On the whole, the
danger of this form of onanism has also been exaggerated. In most
cases it is cured, when it is not based on abnormal predispositions or
on an indolent and feeble character. Love and normal sexual
intercourse are naturally the best remedies for masturbation due to
seduction and habit, as soon as the subject has reached sexual
maturity.</p>

<p>We may include as a fourth form of masturbation the cases of paradoxy
which we have mentioned previously. In this case onanism is produced
spontaneously as the result of psycho-sexual precocity or hereditary
pathological satyriasis.</p>

<p>With the exception of the last paradoxical form which is based on
incurable satyriasis, all the kinds of onanism which we have mentioned
hitherto can only be successfully treated by kindness and confidence,
combined with work and direction of the mind to wholesome and
attractive subjects; not by threats or punishment. The new reformatory
schools called <i>Landerziehungsheime</i> (Vide Chapter XVII) are an
excellent remedy for onanism, for they keep the child occupied from
morning to night and hardly leave him any time for bad habits; when he
goes to bed he is too tired to do anything but sleep. However, great
prudence and active supervision is required in these cases.</p>

<p>The fifth class is constituted by the onanism of sexual inverts, and
may be called <i>essential onanism</i>. This concerns men whose sexual
appetite is directed toward their own sex instead of the other. They
are called <i>homosexual</i>, and mutual onanism is, so to speak, the
normal satisfaction of their inverted appetite. We shall refer to this
again later on. While normal sexual intercourse is the best and most
rational remedy for compensatory masturbation, there is no question of
it here. Marriage is the worst and most scandalous remedy in such
cases. It is therefore <span class='pagenum'><a name="Page_232" id="Page_232">[232]</a></span>of the greatest importance in order to judge
of the nature of the masturbation, to inquire into the kind of erotic
images with which it is associated. If, in the case of a man, the
images are those of women, it is simply a case of compensatory
masturbation; but if the images are masculine, it is a case of sexual
inversion. If masturbation is not accompanied by any images, the
question remains doubtful. In young children this is explained by the
fact that the psycho-sexual irradiations are not yet developed; but
after puberty the absence of images as an object of eroticism suggests
a certain anomaly and sometimes depends on a latent tendency to
inversion.</p>

<p><b>Relation of Masturbation to Hypochondriasis.</b>&mdash;Some onanists become
much distressed, and reproach themselves for having spoilt their lives
by their bad habit. They give way to lamentations before their doctor
and their acquaintances, wring their hands with despair, and beg every
one to come to their aid. They look upon themselves as poor sinners
whose lives have been ruined, either by their own fault or by others.
They have read Lamert's "Personal Preservation," or other sensational
books which excite both the fear and the sexual desire of weak
characters, whom they are intended to exploit. These poor devils
believe themselves lost, and are truly pitiable objects. These form
the types which are paraded as terrible examples in books on onanism
which make timid persons' hair stand on end.</p>

<p>When these unfortunate onanists are questioned on all the
circumstances of the act of which they accuse themselves, we generally
arrive at the following results:</p>

<p>We recognize that we have to deal with psychopathic or neurotic
subjects more or less tainted by heredity, timid and shunning their
fellows, easily impressed by imagination, possessed of unhealthy
sentiments and ideas; in fact, hypochondriacs, predisposed to look
upon every sensation or slight indisposition as a grave disorder
threatening their health or life. They thus live in perpetual anxiety.
This mental anomaly has for a long time preceded the onanism, even if
they have masturbated, which is often even not the case.</p>

<p>Among the numerous patients of this kind that I have treated, there
were many who had simply had nocturnal emissions since <span class='pagenum'><a name="Page_233" id="Page_233">[233]</a></span>puberty, but
they regarded themselves as lost men through masturbation! Many others
no doubt practice compensatory masturbation, generally because their
timid nature prevents them from frequenting prostitutes, or committing
other sexual excesses, while the way in which they analyze their
sensations easily leads them to onanism. On the other hand, they are
generally so afraid that they do not give way to excessive
masturbation, perhaps only once or twice a week or even less often, so
that the normal frequency of coitus, according to Luther, is often not
attained and seldom exceeded. Among these persons we find few
precocious or excessive onanists. I admit, however, that a
hypochondriacal constitution predisposes somewhat to onanism.</p>

<p>But, what I wish to lay stress upon, is that the onanists who are full
of lamentation and self-reproach are neither the most numerous nor
those who commit the greatest excess. The worst onanists, those who
provoke several ejaculations daily, belong to the category of sexual
hyper&aelig;sthetics. These have not the classical aspect attributed to them
by tradition; they are not pale and terrified creatures, but rather
lewd individuals who are early transformed into impudent Don Juans.
They may be as courageous, as clever and as strong as others and yet
be disposed to all kinds of evil tricks and follies. It is, therefore,
not true, as is so often said, that it is possible to recognize a
masturbator by his face or manner.</p>

<p>These excessive onanists no doubt do themselves harm in various ways,
but the great error of taking sexual hypochondriasis for the type of
onanists, is to confound cause with effect. Sexual hypochondriasis is
in no way the effect of onanism, but precedes it, and onanism is
rather its effect, or is simply associated with it. It is obvious that
onanism, by its depressing effect, aggravates a mind beset with
hypochondriacal anxieties.</p>

<p>It results from these facts, first, that a sexual hypochondriac should
be treated as a hypochondriac and not as an onanist; secondly, that
the worst slaves of masturbation are not to be looked for among pale
and dejected individuals.</p>

<p>Among women, especially young girls, hypochondriasis is not common and
cases of sexual hypochondriacs who accuse <span class='pagenum'><a name="Page_234" id="Page_234">[234]</a></span>themselves of masturbating
are rare among them. Women who masturbate generally keep their secret
and are apparently very little affected by it. However, onanism does
them nearly as much harm as men; it is true they have no loss of
semen, but the repetition and intensity of the nervous irritation are
greater than in man, and it is this which causes most exhaustion. In
spite of this, it is curious to observe that women who masturbate are
generally less ashamed than men, and are apparently less depressed by
it. We must bear in mind that the loss of semen by masturbation has in
man a peculiarly depressing effect, for it lacks its object and
represents an absolutely abnormal satisfaction of the sexual appetite.</p>

<p>It may be objected that this difference is due to another cause, that
women who masturbate have less moral tone and are especially depraved
individuals. I agree that this is often the case, but far from always.
The intensity of the sexual excitability in women has nothing in
common with their character; it may be associated with high
intelligence, with high moral and &aelig;sthetic qualities, and even with a
strong will. On the other hand, deficiency in moral sense and will may
occur with sexual frigidity, and, as we have already seen, may lead to
sexual excess without any voluptuous sensation, in accordance with the
peculiarities of feminine sentiment. These facts show how complex are
the causes of a given effect in the sexual domain.</p>

<br />

<h4>PERVERSIONS OF THE SEXUAL APPETITE OR PAR&AElig;STHESIA OF THE SEXUAL
SENSATION</h4>

<p>We are here concerned with sexual appetite provoked by inadequate
objects. Krafft-Ebing having made a profound study of this question we
shall follow his subdivisions in the main.</p>

<p><b>Perverted Sexual Appetite Directed Toward the Opposite Sex.</b>&mdash;(A.)
<i>Sadism</i> (association of sexual desire with cruelty and violence).
History shows us a number of celebrated persons who satisfied their
sexual desire by making martyrs of their victims, up to complete
butchery. The most atrocious types of this kind are perhaps assassins
such as "Jack the Ripper," who lie in wait for their victims like
cats, pounce on them, revel <span class='pagenum'><a name="Page_235" id="Page_235">[235]</a></span>in their terror, assassinate them by
inches, and wallow voluptuously in their blood.</p>

<p>The term sadism is derived from the celebrated Marquis de Sade, a
French author, whose obscene romances overflow with cruel
voluptuousness. Certain reminiscences of sadism are common both in man
and woman. At the moment of highest excitation in coitus it is not
uncommon for one or other of the couple to bite or scratch in the
ecstasy of their amorous embraces. Lombroso remarks on the brutal
excesses of soldiers when excited after battle. This is so to speak an
inversion of sadism as regards cause and effect. After the exaltation
of combat, that of desire possesses the mind, as in the inverse
direction exaltation of desire gives rise in certain cases to that of
violence and thirst for blood.</p>

<p>Krafft-Ebing draws attention to the fact that love and anger are the
two most violent effective conditions, and are at the same time the
two powers which provoke the most motor discharges. This explains why
they may be associated in the delirium of unbridled passions. To these
facts is added an atavistic relic of the instinct of man's ancestors,
the males of whom fought furiously to conquer the females by violence,
which provoked desire in them, after the subjection of the object of
their sexual appetite. True sadism can, however, only become effective
by the combination of two causes: (1) by an exalted and absolutely
pathological association of sexual desire with a sanguinary instinct,
and with the desire to illtreat and overcome a victim; (2) by an
almost absolute absence of moral sense and sympathy, combined with a
violent and egoistic sexual passion. It is evident that the slight
more or less sadic impulses which may involuntarily occur in the
performance of normal coitus, are quite exempt from the second of
these causes.</p>

<p>Krafft-Ebing maintains that sadism is usually, if not always,
congenital and hereditary. Sadism is for a long time restrained by
fear, education or moral sentiments. It is only gradually, when normal
coitus cannot procure for the perverted sexual appetite the
satisfaction it requires, that the sadist gives way to his passion;
this gives the latter a false appearance of acquired vice.</p>

<p><span class='pagenum'><a name="Page_236" id="Page_236">[236]</a></span>The highest degree of sadism leads to assassination. In this way human
tigers entice young girls into a wood and cut them to pieces. Some
begin by forcing them to coitus, after frightening them, or half
strangling them; others masturbate in their ripped up entrails. But
some others have no desire for coitus, nor anything resembling it,
their desire being satisfied only by the sight of the terror,
suffering and blood of their victim, whom they torture before killing.
Others again associate desire with the rage of a wild beast to such a
point that they swallow parts of their victim's body and drink the
blood.</p>

<p>Sadists become experts in the art of assassination without discovery.
The cynicism with which some of them have described their sensations
shows their cold indifference toward the tragic and the horrible.
Krafft-Ebing describes a series of atrocious types of this kind, and
unfortunately the press and the criminal law courts continually give
us fresh examples. Some sadists assassinate children, others men, when
their perversion is complicated with pederasty or sexual inversion.
(The story of Bluebeard is probably based on the successive crimes of
a sadic.)</p>

<p>Sadists do not always confine their attacks to living people; some of
them are <i>necrophiles</i>, who violate dead bodies and cut them in
pieces: others again kill animals, whose sufferings and blood serve to
satisfy their desires.</p>

<p>Some sadists satisfy themselves by flogging prostitutes or pricking
them till they bleed, while others prefer to martyrize their victims
slowly, and thus procure the maximum of pleasure. Others again are
contented with scenes symbolical of servitude, in which women are
compelled to adore and supplicate them, etc. The humiliation of women
takes part in the sadist appetite of man and often degenerates into
fetichism. Simple imagination in which he plays the part of a tyrant,
and which are complicated with onanism or normal coitus, often suffice
to satisfy the sadist. Some sadists soil themselves with the
excrements of the woman they "love!" When sadism assumes the character
of a symbol or a fetich, seminal ejaculation and sensation generally
occur without contact with the woman's body.</p>

<p>Sadism is more common in men, but occurs also in women. Messalina and
Catherine de M&eacute;dici are historical examples. The <span class='pagenum'><a name="Page_237" id="Page_237">[237]</a></span>latter had her maids
of honor flogged before her eyes, and said she was bathing in roses
when she witnessed the massacre of the Huguenots. Women in whom sadism
takes a milder form are contented with biting a man till he bleeds,
during coitus.</p>

<p>Sadism appears to be most often an effect of hereditary alcoholic
blastophthoria.</p>

<p>(B). <i>Masochism</i> (association of sexual desire with submission to
cruelty and violence). The term masochism is applied by Krafft-Ebing
to a form of sexual perversion described by Sacher-Masoch in several
of his romances. Masochism is exactly the converse of sadism. The
desire of the masochist is excited by humiliation, submission, and
even blows; the pain he feels when he is flogged gives him intense
pleasure. Like sadism, this perversion may be incomplete. When it is
complete the masochist is affected with psychic impotence and is
incapable of normal coitus. Ill-treatment and humiliation are alone
capable of causing him erections, seminal ejaculations and pleasure.
However, comedies representing his humiliation, or corresponding
efforts of his imagination may succeed in replacing the reality and
procure the desired effect.</p>

<p>Like sadism, masochism is hereditary and congenital. When the first
sexual sensations are produced, the masochist child sighs for a
dominating woman who will illtreat him and make him her slave. His
imagination is transported by the idea of being on his knees, of being
trodden under foot, or bound in chains by her, etc. The cruel heroine
of his heart must ridicule and humiliate him as much as possible.
Corporal punishment with a beneficial object does not satisfy the true
masochist. Rousseau, in his "Confessions," reveals the sexual feelings
of the masochist.</p>

<p>It is remarkable how far poetic conceptions are combined with the
perversion of sexual sensations in masochists, leading them to dream
of an imperious and cruel woman to whom they devote a love as humble
as it is exalted, while normal coitus causes them no pleasure, and can
sometimes only be accomplished with the aid of masochistic images.
These images may also be accompanied by onanism. It is very common for
masochists to become flagellants, and to be flogged or trampled on by
prostitutes. <span class='pagenum'><a name="Page_238" id="Page_238">[238]</a></span>But it often happens that they only feel pain instead of
pleasure, when the comedy which they have started appears revealed in
all its absurdity, showing them a woman paid to illtreat them, and not
doing it for her own enjoyment. Some masochists take pleasure in
imagining themselves assassinated by a woman, or even cut in pieces.
Others organize theatrical performances in which imperious women play
the part of judges, before whom they appear naked and are flogged and
condemned to death. Others again are contented with imagining these
performances, combining them sometimes with coitus or masturbation.</p>

<p>Krafft-Ebing is no doubt right in considering the lucubrations of the
poet Baudelaire, and his necrophile imagination of his own carrion
hung on a gibbet and devoured by vultures, as a mixture of sadism and
masochism. He sought out the most repulsive women of all races,
Chinese, negresses, dwarfs, giants, or modern women as artificial as
possible, to satisfy his pathological instinct. The following case
quoted by Krafft-Ebing from Hammond, is typical:</p>

<p>A married man and father of several children was sometimes subject to
attacks during which he visited a brothel, where he chose two or three
of the fattest women. He stripped the upper part of his body, lay on
the floor, crossed his hands, shut his eyes and ordered the women to
tread with all their force on his chest, neck and face. Sometimes he
required a still heavier woman or more cruel manipulations. After two
or three hours he was satisfied, paid the women liberally and regaled
them with wine, rubbed his bruises, dressed himself and returned to
his office, to repeat this singular performance a week later.</p>

<p>Krafft-Ebing describes, as masked masochism, certain cases of
fetichism in which the nature of the fetich which causes sexual
excitation and the manner in which it is used prove a desire for
maltreatment and humiliation by a woman. This is especially the case
with shoe and foot fetichism. Among those who are affected with this
pathological specialty, voluptuous sensations are produced when they
are trodden on by a woman's shoes or feet. They even dream of women's
shoes and feet. Some of them put nails in their shoes, the pain of
which gives them voluptuous sensations. Lastly, the shoes alone,
especially when they <span class='pagenum'><a name="Page_239" id="Page_239">[239]</a></span>touch the penis, are sufficient to excite their
sexual desire. Other masked masochists are excited by the secretions
or even excrements of women.</p>

<p>I have been consulted by a typical masochist, who, being very
religious, was convinced that his perverted sexual appetite was a sin.
He therefore married, thinking that God and repentance would change
him. But when married he naturally found himself absolutely impotent
and incapable of coitus.</p>

<p>If masochism is common in men, it is produced in women rather as an
exaggeration in the domain of her normal sexual sensations, for it is
to a great extent in harmony with her passive sexual role. Woman does
not like the weak man who submits to her. She prefers a master on whom
she can lean. In fact, normal women do not like their husbands to ask
advice from them too often, nor to be wanting in decision and
self-confidence. On the contrary they like them to be firm and even
somewhat imperious, provided they are not unkind. It is notorious that
many women like to be beaten by their husbands, and are not content
unless this is done. This appears to be especially common in Russia.
Accentuated forms of pathological masochism are, however, rare in
women.</p>

<p>Masochism presents a certain analogy with the religious ecstasy of
fakirs and flagellants who flog themselves. These individuals appear
to become exalted in a kind of ecstatic convulsion with the idea of
pleasing God or gaining Heaven by their martyrdom. We may add that,
like sadism, masochism occurs in sexual inverts, but always having the
same sex for its object. I know an old gentleman whose only pleasure
consisted in receiving a shower of blows: as a boy, like Rousseau he
tried by all kinds of ruses to obtain corporal punishment: when he
grew up this became impossible and he devised tricks to urge
schoolboys to fight each other, pretending to be angry and exciting
their spirit of contradiction: the boys then pretended to fight him,
and this sufficed for the rest of his life to excite erections and
seminal ejaculations. This gentleman was a lawyer and told me his
history, hoping that suggestion might cure him.</p>

<p>The eroticism produced by submission to pain and <span class='pagenum'><a name="Page_240" id="Page_240">[240]</a></span>humiliation is often
blended with that produced by performing acts of cruelty. These
mixtures of sadism and masochism have been investigated by Schrenk
Notzing, who concludes that they are intimately related.</p>

<p><i>Fetichism</i> (production of voluptuous sensations by contact with or by
the sight of certain portions of the body or clothes of woman). We
have already mentioned this symptom and have seen the part it plays in
some forms of masochism. A masked form of fetichism forms part of the
normal sexual appetite, in the sense that certain parts of the body or
clothes, certain odors, etc., especially excite the sexual desire of
many people by recalling the individual to whom they belong.
Therefore, parts of the body which normally excite sexual desire&mdash;the
breasts, sexual organs, or other parts of the body usually
covered&mdash;cannot be regarded as pathological fetiches.</p>

<p>The true fetichist is a very pathological being, whose entire sexual
appetite, often with all its irradiations in the higher sphere of
love, if we can speak of love in such cases, is limited to certain
objects connected with woman. The most common fetiches are women's
handkerchiefs, gloves, velvet or shoes; or their hair, hands or feet,
etc. In these cases the fetich plays the essential part, and is in no
way associated with the image of a woman. The fetich is the sole
object of "love." The sight or touch of the fetich, the pleasure of
pressing it against the heart or the genital organs, are alone capable
of producing erections and ejaculations. There are even fetichists
whose sexual desire is only excited by the sight of certain feminine
deformities, such as clubfoot, squint, etc. Hairdressers, who
masturbate after dressing women's hair, are well-known examples of
fetichism.</p>

<p>Certain feminine costumes may serve as fetiches, and these are kept in
some brothels to satisfy certain customers. Shoe fetichism is more
common than that of clothes or handkerchiefs. Krafft-Ebing mentions a
typical case of the psychic irradiation of fetichism; the individual
in question thought it immoral and scandalous that women's shoes
should be exposed in shop windows. Others blush when they see such
things in the windows. Fetichism is essentially a masculine
perversion. I <span class='pagenum'><a name="Page_241" id="Page_241">[241]</a></span>have been consulted by a fetichist who all his life had
only felt erotic at the sight of shoes; later on he married, and his
sexual desire becoming more and more concentrated on pointed and
fashionable shoes, especially women's, but also men's, he could only
obtain pleasure with his wife when she put on the shoes he was in love
with, or when he put them on himself. The sight of shoes in shop
windows always made him blush, while the female body made no
impression on him. He could not buy the shoes he desired most, owing
to a sentiment of shame, and the sight of them was often sufficient to
produce erection and ejaculation.</p>

<p><i>Exhibitionism.</i> There is a class of individuals, especially men,
whose sole sexual desire consists in masturbating in the presence of
women. They lie in wait behind some wall or bush, and masturbate
openly when women pass that way. In these subjects an orgasm is only
produced when they are observed by women. As soon as ejaculation has
occurred they fly to avoid the police. They never attempt to molest
the women whose presence excites them to this performance.</p>

<p>These cases are not uncommon and naturally cause much scandal, so that
the poor wretches seldom escape the police. These unfortunate persons
who sometimes hold high social positions, have often been previously
convicted, but cannot as a rule overcome their passion, which has much
worse consequences for them than for the women and children whom they
frighten or annoy.</p>

<p>Exhibitionism is not rare among insane women and I have myself treated
two typical cases. I do not know whether it occurs in women of sound
mind, but at all events they cannot be addicted to it without running
great risk.</p>

<p><b>Sexual Inversion or Homosexual Love.</b>&mdash;However shocking or absurd the
aberrations of the sexual appetite and its irradiations may be, of
which we have spoken hitherto, they are at any rate derived from
originally normal intercourse with adults of the opposite sex. Those
we have now to deal with are distinguished by the fact that, not only
the appetite itself, but all its psychic irradiations are directed to
the same sex as the perverted individual, the latter being horrified
at the idea of genital contact with the opposite sex, quite as much as
a normal man is horrified <span class='pagenum'><a name="Page_242" id="Page_242">[242]</a></span>at the idea of homosexual union. This
horror is, however, confined to sexual matters, and in no way concerns
those of social life. It is therefore a question of sexual desire of
man for man, and woman for woman.</p>

<p>What we have to deal with here has no connection with compensation as
in cases of compensatory masturbation or pederasty, which are
practiced, for want of anything better, by individuals whose normal
sexual appetite cannot be satisfied otherwise. When excitation and
desire become too strong, the purely animal (spinal) irritation of the
sexual appetite may drive a man or woman to satisfy themselves by
means which would otherwise disgust them.</p>

<p>A. <i>Homosexual love in man.</i> It seems absurd that the whole sexual
appetite and amorous ideals of a man can be directed all his life to
persons of his own sex. This pathological phenomenon, however, is as
common as it is certain, although its psychological and normal import
has long been misapprehended, as much in judicial circles as by the
general public. It is the inverts themselves, aided by psychiatrists,
who have finally thrown light on the subject. An invert, named Ulrich,
announced himself publicly as the apostle of homosexual love,
describing inverts under the name of <i>Urnings</i>, a name which is still
used in Germany. Ulrich and his disciples endeavored to prove an
absurdity by maintaining that homosexuals are a special kind of normal
men, and by attempting to obtain legal sanction for this kind of love.
Ulrich gives the name <i>Dionings</i> to men whose sexual appetite is
normal, <i>i.e.</i>, directed toward women. Such a pretension appears
necessarily ridiculous to every man whose sexual sense is normal, and
it is obviously absurd to apply the term "normal" to a sexual appetite
absolutely devoid of its natural object, procreation. But this is
quite characteristic of the sentiments of inverts.</p>

<p>Hirschfeld, of Berlin, has recently attempted to show that homosexuals
constitute a variety of normal man; but he plays with words and facts,
invoking the names of celebrated inverts, and wrongly asserts that
inversion is not hereditary.</p>

<p>From the first dawn of sexual feeling in youth, male inverts have the
same feelings as girls toward other boys. They feel <span class='pagenum'><a name="Page_243" id="Page_243">[243]</a></span>the need for
passive submission, they become easily enraptured over novels and
dress, they like to occupy themselves with feminine pursuits, to dress
like girls and to frequent women's societies. They regard women as
friends, as persons with whom they have a fellow-feeling. They
generally, but not always, have a banal sentimentalism, they are fond
of religious forms and ceremonies, they admire fine clothes and
luxurious apartments; they dress their hair and "fake" themselves with
a coquetry which often exceeds that of women. They are not all like
this, but one or other of these traits predominates in different
individuals.</p>

<p>Their sexual appetite, usually very strong and precocious, begins with
an exalted love for some male friend. I have treated a great number of
inverts and have always been struck with the intensity of their
passion. Among other cases, I may mention that of an invert hospital
attendant, who fell madly in love with one of his comrades and covered
ten meters of white tape with the name of his beloved. The most
passionate love letters, vows of fidelity till death, the most
ferocious jealousy toward other friends of their beloved, and even
ceremonies symbolical of marriage, are daily events among the
homosexuals.</p>

<p>The invert does not so easily become enamored of another invert as of
normal men. These have a special attraction for him, but as they
generally repulse him with disgust, or threaten to expose or exploit
him, he is often obliged to content himself with his fellows. These
gentlemen form among themselves a secret brotherhood, a kind of
freemasonry which is recognized by signs.</p>

<p>The first appearance of the homosexual appetite with its youthful
impulses, causes love and happiness to appear to the invert in a
special aspect, determined by the inverted irradiation of his sexual
appetite. It represents the aim of his life as an amorous union with
his beloved, and shapes his idylls, his romance and his ideal to this
end. But later on, when his sexual desire increases and when he
discovers that the majority of men feel differently to him, that the
human race is reproduced by the union of men and women, etc., he
becomes unhappy. He perceives that it would be both ridiculous and
dangerous to <span class='pagenum'><a name="Page_244" id="Page_244">[244]</a></span>reveal his inner feelings, and generally gives way to
masturbation. But all social barriers which oppose his appetite only
increase his desire, and he becomes less and less able to dominate his
passion for certain young men. The disgust and indignation of the
latter, when they discover that they are not the object of simple
affection but of perverted sexual love, are expressed only too
clearly, and the poor invert sees himself condemned to perpetual
torment in trying to hide his most violent desires and his most
intimate and ideal aspirations, and finally to live in continual dread
of being betrayed and prosecuted. It is thus easy to understand that
he is happy in the discovery that his fellows form a secret society,
and he associates with them immediately, when his moral sense and will
are not strong enough to be proof against it.</p>

<p><i>If the invert succeeds in finding a male to his liking and with a
similar degenerative state of mind to his own, he will pay him the
attention that the normal man would to a woman. It is therefore
reasonable to believe that this mode of inversion is likewise an
expression of pathological manifestation of the individual; usually
accompanied by neurosis and a like corresponding deficiency in the
physical makeup of the individual.</i></p>

<p>The invert's ideal would be to obtain a legal license for marriage
between men; but they are not very constant in their love and are much
inclined to polyandry. Sexual love for women inspires them with
contempt; they regard it as low and disgusting, at the most only good
for the production of young inverts!</p>

<p>Homosexual love has played a much greater part in the world's history
than is generally believed. The Count de Platen and Sapho were
inverts. The inverts themselves maintain that it was the same with
Plato, Frederick the Great, Socrates, etc.; but this is not proved. In
the East and in Brazil, homosexual love is very common.</p>

<p>My experience agrees with that of Krafft-Ebing, that homosexual love
is pathological in nature, and that nearly all inverts are in a more
or less marked degree psychopaths or neurotics, whose sexual appetite
is not only abnormal but usually also exalted. Insane inverts, such as
King Louis II of <span class='pagenum'><a name="Page_245" id="Page_245">[245]</a></span>Bavaria, a great number of the insane, affected, for
example, with <i>Pseudologia phantastica</i> (pathological swindlers), and
who are also homosexual, show the intimate relationship which exists
between sexual inversion (also called "uranism") and the psychoses.</p>

<p>I agree with Rudin that the psycho-pathological phenomena presented by
the majority of inverts are primitive and hereditary, and that they
are hardly ever the effect of their tormented life, as Hirschfeld,
Ulrich and their disciples maintain. The vexations, anxieties and
other torments that they suffer may no doubt play a part in developing
certain nervous conditions previously latent, but they can never
create hereditary taints. We may admit that sexual inversion
corresponds to a kind of partial hermaphrodism, in which the sexual
glands and copulatory organs have the characters of one of the sexes,
while the brain has, to a great extent, those of the other sex; but
the phenomenon is none the less pathological.</p>

<p>The inverts with whom we have most to do, especially in public asylums
and at the courts of justice, are cynics and debauchees in spite of
the ideal which they parade; but we should be wrong in concluding that
this is always the case. The cynics make themselves heard because they
do not restrain themselves. In my private practice I have known many
very well-conducted inverts, possessing the most delicate sentiments,
who had become pessimists owing to the shame and grief of a state of
mind which they hid from the world.</p>

<p>Inverts of this class often commit suicide, after having carried on in
silence a desperate struggle against their morbid appetite, because
they prefer death to defeat, which they consider a dishonor. The
victims of these tragedies deserve all our pity, and sometimes our
respect. Such individuals generally hold aloof from the brotherhood of
inverts which they look upon with fear or disgust.</p>

<p>In the picture of homosexuals there are two lamentable shadows, which
are largely due to the severity with which most legislations track and
condemn these unfortunate beings.</p>

<p>(1). As soon as an invert realizes his abnormal and dangerous
situation in society, in which he feels a pariah, he often makes up
<span class='pagenum'><a name="Page_246" id="Page_246">[246]</a></span>his mind to follow the advice of ignorant friends, and even, alas, of
ignorant doctors, and try and cure himself by marriage. Sometimes he
begins by visiting a brothel to see if he is capable of normal coitus
with a woman. In this he often succeeds, if he is able to picture to
himself a man in the person of the prostitute. He tries to persuade
himself that the disgust which he felt at this experimental coitus was
due to the fact that the "love" was bought; and he then decides to
enter into conjugal life. This is at the same time the greatest
absurdity and the worst action possible for him to commit, for his
wife becomes a martyr and soon feels herself deceived, abandoned and
despised. The invert treats her as a servant; he rarely has sexual
intercourse with her, sometimes not at all, and only performs it with
repugnance with a view to the procreation of young inverts, who will
rise to his ideal. He invites his male lovers to his house and they
indulge in orgies, especially when the wife, despised and neglected,
has separated from him. Such marriages, which are fortunately less
common since this question has been better understood, generally end
in divorce, preceded by bitter and mutual deceptions. It is really
criminal to favor them when we know what they lead to. (<i>It is against
such unions, and against sexual indulgence of this nature, that the
law ought to exert itself.</i>)</p>

<p>(2). A second very grave result of homosexual love is the continual
blackmail which is levied on inverts by all kinds of scamps. Public
urinals are common meeting places for inverts. The blackmailers, who
know this very well, follow them there and offer themselves for money;
but as soon as they find out the name of their victim and his
financial position, they begin to extort hush-money, threatening to
prosecute him if he does not pay what they ask. If the invert is rich
or of high position he has only to yield to the extortion, emigrate or
commit suicide. In this way the life of most well-to-do inverts is
ruined by perpetual anxieties, emotions and torments, because their
morbid appetite instinctively urges them to abandon themselves to men
who feel differently to themselves.</p>

<p><i>Moll, Krafft-Ebing and Hirschfeld have written at great length on
sexual inversion. The law takes a just point of view <span class='pagenum'><a name="Page_247" id="Page_247">[247]</a></span>and is generally
severe as regards this anomaly, especially in Germanic countries. Even
homosexual love that does not affect minors nor insane persons, is a
sign of degeneracy, but produces no offspring and consequently dies
out by means of selection. We hope, therefore, that this type may be
extinct some day, although it is still decidedly numerous, principally
in the larger cities of the world. When a normal man is tormented by
an invert, it is much easier to get rid of him than for a young girl
to protect herself against the importunities of a man.</i></p>

<p>It is quite another thing when the invert pays his attentions to
minors, or when his appetites are complicated with dangerous sexual
par&aelig;sthesias, such as sadism. Not long ago the terrible case of a
sadist invert, Dippold, startled civilized Europe. By the aid of
cruelty and intimidation this wretch martyrized two young boys
confided to him for their education to such a degree that one of them
died. Legal protection of the two sexes against sexual abuses of all
kinds should be extended at least to the age of seventeen or eighteen.</p>

<p>Sexual inversion has two curious results which have not received
sufficient attention. Human society regards it as quite natural and
without danger for individuals of the same sex to bathe, sleep and
live together. In lunatic asylums, prisons, reformatories, etc., men
are attended to by men, and women by women. The vow of chastity of
Catholic priests and nuns leads in the same way to separation of the
sexes. In all these customs sexual inversion has not been taken into
consideration. It is not surprising, therefore, that homosexuals take
advantage of this state of affairs and seek these situations which
give them the opportunity for satisfying their perverted passions
without running much danger. <i>They willingly choose a career suitable
for their degenerate purposes, and especially that of attendant in
lunatic asylums. In the latter case they take advantage of the mental
condition of the patients and their incapacity to make complaints. In
public baths inverts can freely enjoy the sight of naked men.</i></p>

<p>So far we have only spoken of complete inversion; but there are
transitional stages. Many individuals are neutral, animated by
sensations floating between the two sexes. Krafft-Ebing <span class='pagenum'><a name="Page_248" id="Page_248">[248]</a></span>even speaks
of psycho-sexual hermaphrodites, who are equally attracted by either
sex, and cohabit sometimes with one, sometimes with the other. I knew
a married man who was very capable with his wife but in spite of this
was unfaithful to her, both with men and with other women. He was
convicted several times for pederasty with men and young boys, and
confessed to me that he had more pleasure from homosexual intercourse
than from normal connection with women, but could satisfy himself
either way. An incomplete invert declared to me that his ideal would
be a man.</p>

<p>Along with these cases there is a series of homosexuals in whom it is
assumed that inversion has been acquired, because they commenced with
a normal sexual desire for women. After being seduced by homosexuals,
who initiate them in mutual onanism or pederasty, they are suddenly or
gradually disgusted with women and become inverts (vide <i>Suggestion</i>).
In reality, these are only relatively cases of acquired inversion. If
we except the cases which depend on pure suggestion of which we shall
speak later, there is a latent hereditary disposition to inversion,
which is awakened on the first occasion and then develops strongly. It
is easy to prove that men with normal sexual instincts immediately
abandon the habits of onanism or pederasty which they have contracted
through bad example or seduction, or by compensation for the want of
the normal object, as soon as they can obtain normal sexual
intercourse with one or more women. It is, therefore, false to regard
homosexual sensations as depending on vice and depravity: they are a
pathological product of abnormal hereditary sexual dispositions. At
any rate, this is a general rule which has few exceptions.</p>

<p>Sexual inversion is so widespread that in certain countries, for
instance Brazil, and even in some European towns, there are brothels
with men instead of women.</p>

<p>I will mention here a very curious case of purely psychical but
complete inversion of the sexual personality, combined with complete
sexual an&aelig;sthesia:</p>

<div class="block"><p>A man, aged 22, the son of an inebriate, with one imbecile
sister. Of delicate constitution, but very intelligent, he was
possessed since infancy with the idea that he was a girl,
although <span class='pagenum'><a name="Page_249" id="Page_249">[249]</a></span>his genital organs were properly formed and were
normally developed at puberty. He had a horror of the society of
boys, and of all masculine work, while he was quite happy in
performing all the household duties of a woman. An irresistible
obsession urged him to dress himself as a woman, and neither
contempt, ridicule, nor punishment could cure him of it.
Attempts to give him employment as a boy in a small town failed
completely. His girlish manners made him suspected by the
police, who took him for a girl dressed in boy's clothes, and
threatened to arrest him. When he was compelled to put on male
attire he consoled himself with wearing a woman's chemise and
corset underneath.</p>

<p>I carefully examined this individual and found him affected with
complete sexual an&aelig;sthesia. He had a horror of everything
connected with the sexual appetite, but the idea of sexual
intercourse with men was still more repugnant than that of
normal coitus with women. Although the testicles and penis
appeared absolutely normal, he never had erections. His voice
was high pitched and his whole manner suggested that of a
eunuch.</p></div>

<p>This case is very instructive, for it clearly shows how the
psycho-sexual personality may be predetermined by heredity in the
brain alone, independently of the sexual organs, and even act without
a trace of sexual sensation or appetite. This was undoubtedly a case
of alcoholic blastophthoria and not ordinary heredity.</p>

<p>Krafft-Ebing describes the following scene, taken from a Berlin
journal, dated February, 1894, which gives a good idea of the manners
and customs of the homosexual fraternity:</p>

<p>"<i>The misogynist's ball.</i> Almost all the social elements of Berlin
have their club or meeting place&mdash;the fat, the bald, the bachelors,
the widowers&mdash;why not the misogynists? This variety of the human
species, whose society is hardly edifying, but whose psychology is
peculiar, held a fancy dress ball a few days ago. The sale, or rather
the distribution of tickets was kept very private. Their meeting place
is a well-known dancing hall. We enter the hall about midnight.
Dancing is going on to the music of a good orchestra. A thick cloud of
smoke obscures the lamps and prevents us at first from distinguishing
the details of the scene. It is only during an interval that we <span class='pagenum'><a name="Page_250" id="Page_250">[250]</a></span>can
make a closer examination. Most of the people are masked, dress coats
and ball dresses are exceptional.</p>

<p>"But what do I see? This lady in rose tarlatan, who has just
pirouetted before us has a cigar in her mouth and smokes like a
trooper. She has also a small beard, half hidden by paint. And she is
now talking to an "angel" in tights, very <i>d&eacute;collet&eacute;</i>, with bare arms
crossed behind her, also smoking. They have men's voices and the
conversation is also masculine, for it turns on 'this cursed tobacco
will not draw.' Two men dressed as women!</p>

<p>"A clown in conventional costume leaning against a pillar is speaking
tender words to a ballet dancer, with his arm round her waist. She has
a Titian head, a fine profile and good figure. Her brilliant earrings,
her necklace, her shapely shoulders and arms seem to proclaim her sex,
when suddenly disengaging herself from the embracing arm she turns
away with a yawn, saying in a bass voice, 'Emile, why are you so
tiresome to-day?' The novice hardly believes his eyes: the ballet
dancer is also a man.</p>

<p>"Becoming suspicious, we continue our investigations, beginning to
think that the world is here upside down. Here is a man who comes
tripping along; but no, it cannot be a man, in spite of the small and
carefully curled mustache. The dressing of the hair, the powder and
paint on the face, the blackened eyebrows, the gold earrings, the
bouquet of flowers on the breast and shoulder, the elegant black gown,
the gold bracelets, the fan held in a white-gloved hand&mdash;none of these
things suggest a man. And with what coquetry he fans himself; how he
dances and skips about! Nevertheless, Nature has created this doll in
the form of a man. He is a salesman in one of the large sweet shops,
and the ballet dancer is his colleague!</p>

<p>"At the table in the corner there is a convivial meeting; several
elderly gentlemen are gathered round a group of very <i>d&eacute;collet&eacute;</i>
'ladies' sitting over a glass of wine and cracking jokes which are
anything but delicate. 'Who are these three ladies?' 'Ladies! laughs
my better-informed companion; well, the one on the right with the
brown hair and short fancy dress is a hair-dresser; the second, the
blonde with the pearl necklace is known <span class='pagenum'><a name="Page_251" id="Page_251">[251]</a></span>here by the name of Miss
Ella, and he is a ladies' tailor; the third is the celebrated Lottie.'</p>

<p>"But this cannot be a man? The waist, the bust, the delicate arms, the
whole appearance is feminine! I am told that Lottie was formerly an
accountant. To-day she, or rather he, is simply 'Lottie,' and takes
pleasure in deceiving men as to his sex as long as possible. At this
moment Lottie is singing a song in a contralto voice acquired by
prolonged practice, which a female singer might envy. Lottie has also
taken female parts on the stage. Nowadays the former accountant is so
imbued with his female role that he seldom appears in the street
except in woman's attire, and even wears an embroidered nightdress.</p>

<p>"On closer examination of the persons present, I discovered to my
astonishment several acquaintances. My bootmaker, whom I should never
have taken for a misogynist, appears to-night as a troubador with
sword and plumed cap; and his 'Leonora,' in the costume of a bride,
generally serves me with Havanas in a cigar store. When Leonora
removed her gloves I recognized her at once by her large chilblained
hands. Here is my haberdasher promenading in an indelicate costume as
Bacchus; also a Diana, dressed up atrociously, who is really a waiter
at a caf&eacute;.</p>

<p>"It is impossible to describe the real 'ladies' who are at this ball.
They only associate with each other and avoid the women-hating men;
while the latter also keep to themselves and absolutely ignore the
fair sex."</p>

<p><b>B. Feminine Sexual Inversion and Homosexual Love.</b>&mdash;Sexual inversion
is not rare in women, but manifests itself less publicly than the
corresponding masculine inversion. It is called Lesbian love or
<i>saphism</i>; and the women inverts are known as <i>tribades</i>. They are
described in history, but may also be observed in modern towns. <i>They
satisfy their pathological appetite by degenerate practices heretofore
mentioned in harmony with their inverted mentality.</i> The feminine
invert likes to dress as a man and feels like a man toward other
women. She goes in for manly games, wears her hair short, and takes to
men's occupations in general. Her sexual appetite is often much
exalted and then she becomes a veritable feminine Don Juan. I have
<span class='pagenum'><a name="Page_252" id="Page_252">[252]</a></span>known several women of this kind, who held veritable orgies and
induced a whole series of young girls to become their lovers, in the
way we have just indicated.</p>

<p>Here again, as in masculine inversion, there is a true irradiated
love. Inverts want to marry and swear eternal fidelity; they celebrate
their betrothals, even openly, the invert in male attire representing
the bridegroom; or sometimes they have secret symbols, such as
exchanging rings, etc. These sexual orgies are often seasoned with
alcohol.</p>

<p><i>The excesses of female inverts exceed those of the male. This is
their one thought, night and day, almost without interruption.
Jealousy is also as strong as among male inverts. However, these
nymphomaniac inverts are not very common.</i></p>

<p>A characteristic peculiarity of feminine inversion depends on the
irradiation of the sexual appetite in woman (<i>vide</i> Chapters IV and
V). We have seen that there is much less distinction in woman between
love and local sensations of pleasure, and between friendship and
love, than in man. When a woman invert wishes to seduce a normal girl,
it is easy for her to do so. She first wins her affection by the aid
of the caresses of an exalted platonic love, which is not uncommon
among women; kisses, embraces, and sleeping in the same bed are much
more common among girls than boys, and little by little the invert
succeeds in causing voluptuous sensations in her victim. Very often
the object of these caresses does not recognize that there is anything
abnormal in all this, or gives way to her sensations without
reflection, and then becomes amorous in her turn. I will give an
example:</p>

<p>A female invert, dressed as a young man, succeeded in winning the love
of a normal girl, and was formally betrothed to her. Soon afterwards
the woman was unmasked, arrested and sent to an asylum, where she was
made to put on woman's clothes. But the young girl who had been
deceived continued to be amorous and visited her "lover," who embraced
her before every one, in a state of voluptuous ecstasy, which I
witnessed myself. When this scene was over, I took the young girl
aside and expressed my astonishment at seeing her continue to have any
regard for the sham "young man" who had <span class='pagenum'><a name="Page_253" id="Page_253">[253]</a></span>deceived her. Her reply was
characteristic of a woman: "Ah! you see, doctor, I love him, and I
cannot help it!"</p>

<p>What can one reply to such logic? A psychic love of this kind is
hardly possible in man; but if we go to the bottom of the matter and
study the nature of woman, we can understand how certain feminine
exaltations may be unconsciously transformed into love, platonic at
first, afterwards sexual. At first, "they understand each other so
well," and have so much mutual sympathy; they give each other pet
names, they kiss and embrace, and perform all kinds of tender actions.
Finally, a graduated scale of caresses leads almost unconsciously to
sexual excitation.</p>

<p><i>This is how it happens that a normal woman, systematically seduced by
an invert, may become madly in love with her and commit sexual
excesses with her for years, becoming herself essentially
pathological. The case only becomes really pathological when it is
definitely fixed by long habit; a thing which easily occurs in woman,
owing to the constant and monogamous nature of her love.</i></p>

<p>Krafft-Ebing's cases show the same phenomena, (for instance the invert
called "Count Sandor" and her victims). In these cases also young
girls, seduced by inverts, fell into despair and even threatened to
commit suicide when their seducers abandoned them. On the other hand,
when a normal man, seduced by an invert, practices mutual masturbation
the affair remains localized and limited to purely animal sensations
of pleasure which do not irradiate to his psychic life; such
irradiations only occur in the invert, so that his victims are always
ready to abandon him without the least regret. If we except children,
it therefore follows that the so-called male victims are nearly always
blackmailers, or simply offer themselves for money.</p>

<p>In fact, the normal man entirely separates the sympathy, or even the
exalted affection, which he feels for another man, from all sexual
sensations, and has not the least desire to kiss or caress his best
friend, still less to have sexual intercourse with him. All sensual
caresses between men are, therefore, suggestive of inversion even in
places where women are absent.</p>

<p>In the normal woman, on the contrary, as we have already <span class='pagenum'><a name="Page_254" id="Page_254">[254]</a></span>mentioned,
sentiments of exalted sympathy easily provoke the desire for kisses
and caresses, and these caresses often cause in women a certain amount
of vague sensual pleasure. When this pleasure leads to progressive
tenderness and ends in mutual onanism, etc., it nevertheless remains
intimately connected with psychic exaltations and sentiments of
sympathy, from which it cannot be separated as in man.</p>

<p>In a former chapter we have described the difference between the two
sexes, but nowhere is it more distinctly shown than in the relations
between a female invert and her victims.</p>

<p>It is therefore much more difficult in woman than in man to
distinguish in particular cases between the hereditary disposition to
inversion, and saphism acquired by seduction or habit. The latter is
common in prostitutes and libidinous women.</p>

<p>As we have already said, the pure female invert feels like a man. The
idea of coitus with men is repugnant to her. She apes the habits,
manners and clothes of men. Female inverts have been known to wear
men's uniforms and perform military service for years, and even behave
as heroes; their sex sometimes only being discovered after their
death.</p>

<p><b>Sexual Appetite for Children. (Pederosis.)</b>&mdash;It may be questioned
whether this is a special category, for many sexual assaults committed
on children are simply the effect of senile dementia, or abuse of
children to satisfy an otherwise normal sexual appetite. I have,
however, observed cases where children were so specially, or even
exclusively, the object of the sexual appetite, that I cannot doubt
the existence of a special hereditary perversion in this direction.</p>

<p>No doubt, most of those who abuse children are also capable of coitus
with women, or else they are inverts, sadists, etc.; but with many of
them sexual passion for children is so marked from their youth upward,
that it shows a special hereditary disposition. For this pathological
disposition, thus defined, I propose the term <i>pederosis</i>; that of
<i>pederasty</i> applying to degeneracy between man and man, whatever
causes lead to it. Krafft-Ebing, who does not believe in the existence
of a hereditary pederosis, gives the name <i>erotic pedophilia</i> to the
abuse of children by depraved persons.</p>

<p><span class='pagenum'><a name="Page_255" id="Page_255">[255]</a></span>The following are cases of exclusive and hereditary pederosis: A
talented artist, possessing high moral sentiments, was affected from
his youth with a sexual appetite exclusively directed toward little
girls of five or six years. At the age of twelve they ceased to
attract him. He was quite indifferent to adults of both sexes, and
never accomplished coitus. <i>Having recognized in good time the anomaly
of his appetite, he succeeded in mastering it all his life, and
through education on the subject as well as a general physical
development, he neutralized these morbid desires, particularly through
the training of his mind to cleaner and more wholesome topics. A great
help in this type of condition is work therapy. His moral sentiments
and principles were always strong enough to prevent him going any
further, and he eventually obtained relief. But this condition gave
rise to increasing nervous irritation and melancholic depression.</i></p>

<p>In another man, the sexual appetite, also perverted since its origin,
was directed only toward boys of twelve or sixteen. At one time girls
of the same age excited him, while he was quite indifferent toward
adult women and men.</p>

<p>In rare cases the sexual appetite of certain women is directed toward
little boys.</p>

<p><b>Sexual Appetite for Animals. (Sodomy or Bestiality.)</b><a name="FNanchor_6_6" id="FNanchor_6_6"></a><a href="#Footnote_6_6" class="fnanchor">[6]</a>&mdash;A human
sexual appetite exclusively directed toward animals is certainly not
common. Coitus between man and animals usually takes place for want of
the opportunity for normal satisfaction, or else as the result of
satyriasis, nymphomania or desire for change. I have observed it
especially in idiots and imbeciles who are ridiculed by girls. To
console themselves, they give vent to their feelings with a patient
cow or goat in the silence of the stable: for this act they get
several years imprisonment, for the law on this point is severe.
Certain degraded libertines satisfy their hyper&aelig;sthetic and perverted
appetites with goats or even with large birds or rabbits.</p>

<p>There are, however, cases where a pathological sexual appetite is
specially directed toward animals, and it is curious to <span class='pagenum'><a name="Page_256" id="Page_256">[256]</a></span>observe the
frequent preference of certain individuals for small animals which
they skin (fowls, geese, rabbits), and thus put to death.</p>

<p><i>Bestiality is not rare in women who are also subject to this filthy,
obnoxious and degenerative practice. Even if we put aside cases of
torture inflicted on small animals and if we avoid all prejudices, we
can still, in all normality, consider bestiality as a crime,
manifested by the depraved mind. In fact, considered from the point of
view of law and humanity, bestiality is one of the most indecent of
all the pathological aberrations of the sexual appetite. Human
imagination only has marked it with the stigma of moral depravement
and has made it a crime. But it is recognized scientifically that it
is a state of mental inferiority and often a sign of idiotic tendency,
usually accompanied by a case history, tainted heredity and highly
neurotic constitution. &AElig;stheticism has reason for complaint, and more
than one painter or sculptor has represented the union of Leda with
the Swan. It is certainly much better for society, for an idiot or an
imbecile to be castrated than for him to make a girl pregnant and
breed more idiots.</i></p>

<p><i>In cases of this kind which I have known and which were brought to
justice, I consider that the real sinner, the sodomite, should be
confined to an insane asylum under medical attention, and not, as at
present, to be condemned to imprisonment, thus making a martyr of him
for no reason, and putting the ban of society upon him. It is needless
to say that cases of sodomy complicated by cruelty or sadism, should
be judged differently.</i></p>

<p>There are also other hereditary or constitutional perversions, more or
less characteristic, of the sexual appetite, but we cannot enumerate
all of them. We may mention, however, the erotic excitement which some
men feel at the sight of statues of women, which urges them to
masturbate against these statues.</p>

<br />

<h4>SEXUAL ANOMALIES IN THE INSANE AND IN PSYCHOPATHS</h4>

<p>When one is familiar with the population of a lunatic asylum, one is
struck by a singular phenomenon, from the sexual point of view. A
great number of insane women give evidence of <span class='pagenum'><a name="Page_257" id="Page_257">[257]</a></span>intense sexual desire.
This desire is manifested in some by incessant masturbation; in others
by obscene conversation; in many others, by imaginary love, sometimes
sensual, sometimes platonic; often by direct provocation to coitus
addressed to the medical officers; but especially by perpetual scenes
of jealousy, and often by reciprocal suspicions regarding their sexual
life. In fact, a lunatic asylum reveals to us, in the form of
repulsive caricatures, all gradations and variations of a more or less
degenerate feminine sexual life, coquetry, wearing all kinds of
ornaments, jealous anger, erotic excitement, etc.</p>

<p>The sexual excitation of the insane often makes them soil themselves
with urine and excrements, and heap insults on persons whom their
diseased imagination suspects of sexual assaults or immodest acts
toward themselves or others. They have a tendency to believe
themselves betrothed or married to kings, emperors, Jesus Christ or
God. Pregnancy and childbirth play a large part in their delirium.
Some patients imagine themselves pregnant and pretend that they were
fecundated secretly. Afterwards they believe that some one has taken
away their child while they were asleep.</p>

<p>One of my former patients once accused me of going to her bed at night
and fecundating her every week. She also accused me of having hidden
the hundreds of children which I was supposed to have procreated with
her, and martyred them. Owing to these hallucinations she heard their
cries day and night.</p>

<p>Another patient, affected with curable acute mania, was so erotic
during her attacks that she made advances toward all the doctors who
visited her. Her mind was full of such erotic images that after her
cure she was frightened of being pregnant, although she had passed the
whole of her time of detention under supervision by female attendants.
Women who in their normal state are most modest or sexually cold may
be most erotic when they become insane, and may even behave as
prostitutes. This is especially observed in periodic hypomania. It is
a well-known fact in the female divisions of lunatic asylums, that the
doctors are always surrounded by erotic patients, who catch hold of
their clothes and pinch them, and try and embrace or scratch them
according as they are amorous or jealous, <span class='pagenum'><a name="Page_258" id="Page_258">[258]</a></span>so that they often have
trouble in escaping from these signs of violent love or furious
jealousy.</p>

<p>On the other hand, in the male divisions of asylums, one is astonished
at the indifference and profound sexual apathy of nearly all insane
men. Some practice masturbation and others attempt pederasty, but all
with a philosophical calmness due to their dementia. Young women may
even go among them without any fear of assaults or indecent language.
It is only a few of the most violent who are exceptions to this rule.</p>

<p>A young lady doctor, assistant medical officer to the asylum at
Zurich, made her visits alone among all the males, even the most
violent, without any inconvenience; while, in the female divisions,
she was approached by the erotic patients as much as were the male
assistants. I mention this fact because some people wrongly imagine
that the sexual excitation of insane women is due to the visits of
male doctors. These facts are very striking and furnish perhaps the
best proof that the feminine sexual appetite is especially situated in
the higher brain, while the masculine appetite is situated more in the
lower cerebral centers, as we have shown above. Mental alienation is
due to irritations of the higher brain, and this explains why in women
it lets loose such violent sexual passions and images, and why there
is so little of this in men.</p>

<p>The sexual pathological symptoms of the insane are as follows:</p>

<p>(1). <i>Erotomania</i> (satyriasis and nymphomania), or abnormal exaltation
of the sexual appetite. This is especially seen in acute mania, in the
early stages of general paralysis and senile dementia, also
temporarily or permanently in other psychoses. It is manifested by
sexual excesses, obscene language or excessive masturbation. All these
symptoms disappear after the attack of insanity.</p>

<p>(2). <i>Sexual an&aelig;sthesia</i> or <i>hypo&aelig;sthesia</i> or even <i>impotence</i> may
occur in the later stages of general paralysis and senile dementia. At
the commencement of general paralysis there is often violent sexual
desire combined with more or less complete impotence. The same thing
occurs, as we shall see, in alcoholism.</p>

<p><span class='pagenum'><a name="Page_259" id="Page_259">[259]</a></span>(3). Subjects affected with systematic delirium of persecution and
grandeur (paranoia) sometimes commit atrocious sexual excesses, and
often tyrannize and torment in a terrible way the women who are their
victims. It is especially in the religious forms of this delirium,
combined with fanatic ecstasy, that the most repulsive sexual orgies
occur. I have treated a patient with paranoia who, full of pious
sayings, regarded himself as a kind of prophet. He made a poor girl
and her mother sleep in his room and had connection with them
alternately. Finally, he mixed his semen in coffee with the girl's
menstrual blood and made her drink the mixture, pretending that this
was a religious ceremony intended to produce a strong race. In the end
he set fire to the house of these poor women.</p>

<p>Subjects affected with partial paranoia often turn the heads of
susceptible women by the aid of ascetic religious phraseology, to
gratify afterwards their sexual passions. The worst cases are those
who are able to hide from the public their delirious ideas, and pass
for normal individuals, misunderstood victims, or even saints. I have
examined a very orthodox clergyman, highly esteemed by his
congregation on account of his ascetic and enthusiastic preaching. In
his own home he illtreated his wife, half strangled her, and exacted
all kinds of sexual depravity. Unfortunately, the nature of his
delirium was not very evident, and he dissimulated so well that the
jurists would not admit his irresponsibility, in spite of my medical
certificate. His wife was obliged to run away to escape from her
martyrdom. The community of property in force in this family
completely ruined this unfortunate woman. The husband was not a
hypocrite, but simply insane. Volumes could be written on sexual
atrocities committed by such people.</p>

<p>I will mention briefly the systematic delirium directed toward
pathological love. This is a very common symptom in insane women who
combine their amorous sentiments for man with the maddest ideas and
hallucinations. An insane woman suddenly discovers that the object of
her love is a king or Jesus Christ, and that she is betrothed to him.
In her delirium she imagines herself to be queen of the world. In her
dreams and hallucinations her king or Christ is in bed with her and
she <span class='pagenum'><a name="Page_260" id="Page_260">[260]</a></span>imagines she has connection with him. Still under the influence
of hallucinations, she believes herself pregnant and carries an
imaginary child for nine months in her womb. She may even imagine that
she has given birth to a child, and that the child has been taken away
from her by the aid of narcotics, as we have seen above. Although
there is an infinite variety in the gradations, the pathological
images of the cerebral sexual sphere of insane women always revolve
round this eternal theme.</p>

<p>These pathological irradiations of the sexual sphere are associated
voluntarily with jealous obsessions and ideas of persecution, which
make the subjects furious, and which are confirmed by their
par&aelig;sthesias and hallucinations. Illusions of memory play a great part
in these cases, for the subjects have often never felt what they
complain of, and it is then a question of veritable hallucinational
memory. We may here observe by the way that, even among healthy
people, the sexual passions, like the others, always tend to falsify
memory, making things appear in the exclusive sense of the affective
state. Once fixed in the memory, such conceptions, the false tendency
of which was originally based on passion, gradually assume the
subjective character of certainty. Cool-headed people, or those whose
affective state directs them to contrary conceptions, then see in such
individuals a deliberate intention to misrepresent the facts. This is
the reason why people so often hurl mutual insults at each others
heads, calling each other liars and calumniators, owing to the
affective illusion of memory.</p>

<p>(4). One of the worst of the sexual anomalies in the insane is
<i>pathological jealousy</i>, especially in men. Their wives then become
martyrs, especially in cases of alcoholism and paranoia. It is not
uncommon for assassination to put an end to their torments. Among
insane women, jealousy is certainly not less, but they have less legal
power and less muscular strength. The most violent jealousy is found
in alcoholics.</p>

<p>Jealous delirium renders the subject furious; a word, a look, or some
trivial circumstance are enough for him to prove the infidelity of his
wife. The latter has to avoid the slightest thing which might arouse
jealousy, but all in vain; reserve and even prudery are regarded by
the jealous husband as hypocrisy. <span class='pagenum'><a name="Page_261" id="Page_261">[261]</a></span>The unfortunate man watches his
wife, night and day, like a watchdog: he threatens and insults her
with no reason, and calumniates her in all ways, even in the presence
of a third party. He even lays elaborate traps for her. Cases of this
kind are legion.</p>

<p>(5). It is necessary to say that the <i>sexual par&aelig;sthesias</i>, of which
we have spoken, sadism, masochism, fetichism, inversion, etc., often
occur in the insane.</p>

<p>(6). The most atrocious sexual crimes are very often the work of
idiots or imbeciles, but especially <i>moral idiots</i>, <i>i.e.</i>, persons
whose idiocy is limited to the moral sense, who are also called simply
<i>amoral</i>. This is due to hereditary taint, an innate absence of all
sentiments of sympathy, pity and duty. Rape, violation of children,
sexual assassination, etc., are usually due to the concomitant action
of moral idiocy and violent or perverted sexual passions.</p>

<p>(7). <i>Hypochondria</i> also causes singular results in the sexual sphere.
We have already dealt with the masturbation of certain hypochondriacs,
which is often wholly or partly imaginary. Others believe they have
committed terrible sexual excesses, when nothing of the kind has
occurred. I have seen a hypochondriac married and strongly built, who
believed his health was ruined because he cohabited with his wife once
every two or three months. Other hypochondriacs become impotent simply
because they think they are. Others again imagine they are affected
with venereal disease, which they have never contracted.</p>

<p>(8). Hysterical men and women have a very peculiar sexuality. Hysteria
depends on auto-suggestion or on an exalted and morbid dissociability
of psychic activity. A single idea is sufficient in a hysterical
subject, to produce the realization of what it represents. The
passionate imagination may lead to opinions and actions which are
absolutely contradictory. Love and hatred often alternate by
transformation. According to the influences to which she is exposed,
the same hysterical woman may become a good or evil genius.</p>

<p>In the sexual domain the same extremes are produced in a very striking
manner. Inflamed by love, a hysterical woman may exhibit phenomenal
eroticism and the most violent sexual <span class='pagenum'><a name="Page_262" id="Page_262">[262]</a></span>excesses, while indifference,
disgust, or simply distraction by other ideas will render her
absolutely frigid. Cold as ice toward other men, she may have
insatiable sexual desire for the man she loves.</p>

<p>The question is often raised whether a woman can love more than once
in her life. There is no doubt that many women are so monogamous by
instinct that they cannot love more than once; but it is also certain
that a hysterical woman is capable of loving several times, and very
different persons at different periods of her life. The personality of
certain erotic hysterical women is even so dissociable that they can
love with all their strength several men at the same time. But the
hysterical woman is also capable of hating a man with as much ardor as
she formerly loved him; or, on the contrary, of loving the one she
formerly hated, according to the suggestion of the moment. The same
phenomena occur in hysterical men.</p>

<p>For the same reasons the quality of the sexual sensations and
sentiments may vary in a hysterical subject according to the
influences it is subjected to, and pass from the normal to the
perverted state, or inversely. I have observed a case where a highly
cultured hysterical subject, in her early youth, fell in love with
another young girl. At this period her sentiments were purely
homosexual; her love for the young girl was clearly inverted and
accompanied by intense sexual desire, while she was absolutely
indifferent to men. Later on, a man fell in love with her, and she
yielded to him rather from pity and feminine passiveness than from
love. Still later she fell passionately in love with another man,
quite as much as she had been with the young girl of her early youth.
Her latest love was both exalted and libidinous. Her sexual appetite
had thus taken the normal direction under the influence of a
hetero-sexual affection.</p>

<p>In hysterical men analogous changes occur less easily, on account of
the nature of masculine sexuality which distinguishes more clearly
between the mind and the appetite; but these changes are observed
sometimes. In woman, the hysterical imagination and dissociation
facilitate a polyandrous irradiation of the sexual appetite, which is
otherwise rare in the female sex. In this respect the sexuality of
hysterical women resembles that <span class='pagenum'><a name="Page_263" id="Page_263">[263]</a></span>of men and differs from that of
normal women. Hysterical men, on the other hand, become more feminine,
not by their appetite being less polygamous, but by the more
dissociated form of their thoughts and sentiments.</p>

<p>(9). A variety of the pathological love of abnormal individuals is
<i>imaginary love</i>, not founded on delirious ideas. Certain psychopaths
of both sexes are convinced that they love some one, but they suddenly
perceive during their betrothal, or even only after marriage, that
they are mistaken and that they have never loved the person in
question. Such illusions are the cause of numerous broken engagements,
divorce and conjugal bitterness.</p>

<p>(10). <i>Amorous tyranny</i> constitutes another variety in the pathology
of love. Lovers of this kind constantly tyrannize and torment the
object of their passion, by their desires, their observations, their
sensitive temper, their contradictions, their exigencies and their
jealousy. This atrocious manner of loving is common in both sexes;
perhaps more so in women than men.</p>

<p>(11). The <i>love of psychopaths</i> is a subject which has no end. If
human society was better acquainted with psychopathology a great deal
of conjugal misunderstanding and misery would be avoided.</p>

<p>I have known a woman who would not allow her husband to shut himself
in the water-closet, for fear he would take the servant with him!
Another became madly jealous if a woman sat opposite her husband and
cast the least glance at him; the unfortunate husband not knowing
where to look, in the street or in hotels, so as to escape his wife's
jealousy. It is still worse when the husband is jealous.</p>

<p>Other psychopaths torment the object of their love by the perpetual
care they take over imaginary dangers or the slightest indispositions.
Others again are affected with hyper&aelig;sthesia, and the least noise, the
slightest touch, or any sudden sensation, is enough to throw them into
excitement and make them a nuisance both to themselves and to their
surroundings.</p>

<p>The pathological exaltation of sentiments, which causes the most
trifling things to appear as deliberate offenses, and malicious
intentions, is still more to be feared. The disproportion <span class='pagenum'><a name="Page_264" id="Page_264">[264]</a></span>between
love and sexual appetite also torments many psychopaths, either when a
deep love is combined with sexual indifference or disgust at coitus,
or even pain (vaginismus, in women, for example); or when an intense
sexual appetite is combined with want of love or ferocious egoism
(especially in men).</p>

<p>Certain psychopaths appear profoundly amorous but behave like brutes
to the object of their love. These are the individuals who are always
ready to strangle their sweetheart, to stab or shoot her, if she does
not immediately yield to their desires; or else the feeble creatures
who threaten to commit suicide if their love is not returned.</p>

<p>Others, tormented by a pathological eroticism are continually annoying
young and virtuous girls with their obsessions and their pathological
grossness. I have seen a psychopath of this kind write letters and
even post cards to a young girl, on which he had drawn pictures of the
female genitals, by way of gallantry. In women, hatred and vengeance,
aroused by jealousy, are especially blind and tenacious when the
chronic passions of psychopathia intervene; this being due to the
perseverance natural to the sex. By the aid of their refined
intrigues; by their misrepresented statements due to the illusions of
a memory distorted by passion, but uttered with a consummate dramatic
art, some women may play a truly diabolical role, and even deceive a
whole tribunal. When we get to the bottom of the matter, we often find
that the primary cause of the evil is a sexual passion embellished and
idealized afterwards by all kinds of noble motives, but in reality
more or less unconsciously hypocritical. While deceiving others, these
psychopathic women also deceive themselves. There are also a number of
male psychopaths quite analogous to the above and generally
hysterical.</p>

<p>Other morbid symptoms, such as obsessions and pathological impulses,
have a certain importance as regards sexual appetite and love. Love or
rejection, as well as other sexual images, may become the objects of
obsessions, and then cause the subjects much torment, but without
harming their surroundings; for the obsessed generally remain passive.
Pathological impulse to actions may, on the contrary, become dangerous
and lead to violation, whether combined with perversion or not.</p>

<p><span class='pagenum'><a name="Page_265" id="Page_265">[265]</a></span>(12). We have seen that <i>senile paradoxy</i> often shows itself, as a
symptom of senile dementia, by a sexual appetite for children. This is
the initial symptom of the complaint, and may lead to the commission
of assault. The holy indignation of the public, and often of ignorant
judges, against these depraved old men often result in the public
contempt or even the imprisonment of poor patients who have hitherto
led a blameless life, and who have simply become victims of senile
degeneration of the arteries of the brain.</p>

<p>(13). I will mention another case which I have observed, which shows
how complex hereditary cerebral pathology may become, and lead in turn
to crime, madness and sexual perversion; giving rise to the most
tragic scenes of human life, and to the degeneration of families.</p>

<div class="block"><p>A very charming and intelligent, but deceitful man, an amoral
person whose heredity was strongly tainted with mental disease,
had strong sexual instincts partly inverted. He was attracted
rather more by men than by women, but committed excesses with
both sexes. He married a virtuous and intelligent midwife. At
long intervals he had three attacks of acute mania, but was
cured after each attack and procreated two boys and a girl. When
he was sane he spent his time in deceitful occupations and
speculation and never worked honestly to earn his living. He
behaved well toward his wife, but this did not prevent him
committing pederasty with men. He was often convicted for
pederasty and swindling, and I treated him several times in an
asylum. His poor wife complained bitterly, but found consolation
in her husband's apparent love, but especially in the careful
education of her children. But when the children grew up, her
illusions disappeared one after another. The daughter became
feeble-minded, and one of the sons became a bad character. The
mother consoled herself with the second son who appeared honest
and hard-working. The father was then in an asylum, his relapses
having led the tribunal to institute an inquiry into his mental
condition. One day the mother came to me in despair and showed
me a letter written by the son of the father, which she had
opened; the contents were as follows: "Miserable father, when
you receive this letter I shall be no longer in this world; but
before dying I wish to curse you. You have been the disgrace of
the family. You have caused misery to our mother and her
<span class='pagenum'><a name="Page_266" id="Page_266">[266]</a></span>children by your crimes. Why did you bring me into this world?
For a long time I have felt evil instincts developing in me like
a cursed heritage. I struggle in vain against them; but the more
I struggle the more I feel I must succumb. I am incapable of
resisting much longer; but I will not become a criminal like
you, so I shall hang myself to-night, and I curse you again
before doing it."</p>

<p>The unfortunate son did in fact commit suicide, and drove his
mother to despair. I showed the father his son's letter, but he
only smiled and shrugged his shoulders.</p></div>

<p>The following is another example:</p>

<div class="block"><p>A man of 50, married, and the father of six children, ranging
from 6 to 24 years of age, violated them all, both girls and
boys. The whole family were abnormal and perverse. A son of 18
had sexual intercourse with his mother and sister. The father
also had intercourse with dogs and cats. The jury before whom I
brought the case regarded the man as mad, but he was condemned
to ten years' imprisonment. An asylum for dangerous and
perverted lunatics is urgently required for such cases.</p></div>

<br />

<h4>EFFECTS OF NARCOTICS, ESPECIALLY ALCOHOL, ON THE SEXUAL APPETITE</h4>

<p>The functional cerebral paralyses produced by narcotics closely
resemble in their psychopathological physiognomy the organic paralyses
which result from slow atrophy of the cerebral cortex, as in general
paralysis&mdash;exaltation of sentiment, tremor and slowness of movement up
to total paralysis, disorders of orientation in time and space,
profound mental dissociation affecting the subconscious automatic
actions.</p>

<p>At the same time the individual loses the exact appreciation of his
own personality and of the external world; he regards himself as very
capable in body and mind while he is becoming more and more powerless;
and everything appears rose-colored at the time when he is in a most
critical state. He believes himself possessed of great muscular
strength when paralysis makes him stagger, and so on.</p>

<p>At the commencement of narcosis the phenomena are somewhat different
from what they become later; a certain amount of excitement
predominates, as well as the spirit of enterprise and <span class='pagenum'><a name="Page_267" id="Page_267">[267]</a></span>exaltation of
the appetites; while later on paralysis, relaxation and somnolence
play the principal part.</p>

<p>Narcosis acts in a similar way on the genetic sense. It begins by
exciting sexual desire, but diminishes the power. As Shakespere says:
"Lechery it provokes and unprovokes; it provokes the desire but it
takes away the performance." (Macbeth, Act II, Scene iii.) No doubt
the narcotics are not all equal in action, and each has its specific
peculiarities; but the words of Shakespere express the essential
effect of all narcotics on the sexual appetite: First of all
excitation of the appetite with the disappearance of moral and
intellectual inhibitory representations, and re&euml;nforcement of the
spirit of enterprise; afterwards, progressive paralysis of sexual
power, and finally extinction of the initial appetite itself.</p>

<p>These phenomena are of capital importance in alcoholic narcosis, which
plays the principal part in civilized countries. The initial
excitation is here very accentuated. If we make a closer examination,
however, we find from the first a relaxation of sexual activity and a
weakening of all sensory irritations. In coitus, erections are
produced more slowly; the voluptuous sensations, it is true, are of
great subjective intensity, but they are developed more slowly and
there is more difficulty in producing ejaculation. The subsequent
relaxation is very great, and a man who is even only slightly
intoxicated cannot perform coitus as rapidly, nor repeat it so often,
as when he has taken no alcoholic liquor. When the narcosis increases
the impotence becomes complete. Owing to the illusion produced by the
narcosis, however, a drunken man generally imagines himself to be very
capable.</p>

<p>The gross and clumsy form which flirtation assumes under the action of
alcohol is only too well known. The gross and persistent obscenity of
drunken persons in railway carriages and other places toward women is
an example of alcoholic flirtation. (<i>Vide</i> Chapter IV.)</p>

<p>Another peculiarity of the sexual appetite in alcoholic narcosis is
its bestiality. The higher irradiations of love are completely
paralyzed and sensuality becomes unrestrained, even in men who, when
sober, are full of refined sentiments.</p>

<p><span class='pagenum'><a name="Page_268" id="Page_268">[268]</a></span>The depraving effect of alcohol on the sexual appetite is therefore
unlimited. Alcohol does not limit itself to giving free play to a
bestial appetite, by paralyzing reason and sentiments of sympathy and
duty; it also has a strong tendency to pervert the appetite itself. In
a considerable proportion of cases of exhibitionism, inversion,
pederosis, sodomy, etc., the development of the perversion is greatly
favored, or even directly produced, by the action of alcohol,
especially when there is a latent predisposition. I have observed a
whole series of perversions in persons whose sexual appetite was
normal when they were sober, but became perverted on the slightest
intoxication. I am convinced that if more attention was paid to the
subject the number of cases in which alcohol increases the perversion,
or is even necessary for its development, would be increased.</p>

<p>But what is of much greater importance is the fact that acute and
chronic alcoholic intoxication deteriorates the germinal protoplasm of
the procreators. I refer the reader to what I have said at the end of
Chapter I on blastophthoria. The recent researches of Bezzola seem to
prove that the old belief in the bad quality of children conceived
during drunkenness is not without foundation. Relying on the Swiss
census of 1900, in which there figure nine thousand idiots, and after
careful examination of the bulletins concerning them, this author has
proved that there are two acute annual maximum periods for the
conception of idiots (calculated from nine months before birth): the
periods of carnival and vintage, when the people drink most. In the
wine-growing districts the maximum conception of idiots at the time of
vintage is enormous, while it is almost <i>nil</i> at other periods.
Moreover, these two maximum periods come at the time of year when
conception is at a minimum among the rest of the population; the
maximum of normal conceptions occurring at the beginning of summer.</p>

<p>If these facts are confirmed by further research, we may conclude that
even acute alcoholism has a blastophthoric action. We may, therefore,
assume that when a germinal cell leaves its gland at the moment when
it is impregnated with alcohol, and achieves conjugation, it is unable
to return to its normal condition, for want of opportunity to be
completely and promptly <span class='pagenum'><a name="Page_269" id="Page_269">[269]</a></span>cleansed by nutrition and the circulation.
This explains how it may transmit to the individual which develops
from it all kinds of taints and defects.</p>

<p>After what we have said, we can tabulate the destructive effects of
the narcotic poisons and alcohol in particular, in the sexual domain,
both from the individual and social points of view, as follows:</p>

<p>(1). Irreflective sexual unions, resulting from exaltation of the
sexual appetite and temporary paralysis of the sentiments which
inhibit such unions in persons who are not under the influence of
alcohol. These include the seduction of girls, orgies with prostitutes
in brothels, and the procreation of children with low-class women, or
under unfavorable conditions.</p>

<p>(2). Increase of venereal disease. I have made statistics which show
that about 75 per cent. of venereal disease is contracted by men under
the influence of alcohol, chiefly by persons who are slightly
intoxicated and rendered enterprising thereby.</p>

<p>(3). All kinds of misfortunes and catastrophes, such as illegitimate
pregnancies, despair, suicide, etc., resulting from irreflective
sexual unions and venereal disease.</p>

<p>(4). The production of the majority of sexual crimes also resulting
from the exasperation of eroticism combined with irreflection and
general motor impulsiveness. Jealousy here plays a great part. The
most important statistics (for example, those of Baer, in Germany),
prove that from 50 to 75 per cent. of criminal assaults are committed
under the influence of alcohol. Indecent exposure, etc., is due to
alcohol in 75 or 80 per cent.</p>

<p>(5). Exaltation and sometimes development of sexual perversion.</p>

<p>(6). Creation of hereditary alcoholic blastophthoria, either as the
result of a single drinking bout, or from habitual drunkenness. The
offspring tainted with alcoholic blastophthoria suffer from various
bodily and physical anomalies, among which are dwarfism, rickets, a
predisposition to tuberculosis and epilepsy, moral idiocy and idiocy
in general, a disposition to crime and <span class='pagenum'><a name="Page_270" id="Page_270">[270]</a></span>mental diseases, sexual
perversions, loss of suckling in women, and many other misfortunes.</p>

<p>(7). The delirium of jealousy is a specific symptom of chronic
alcoholism. Its effects are terrible and lead to all kinds of sorts of
infamies, assaults and even assassination.</p>

<p>(8). Alcohol is also the almost indispensable vehicle of prostitution
and proxenetism, which could not be maintained without it, at any rate
in their present disgusting and brutal form.</p>

<p>(9). The coarseness and vulgarity of alcoholic eroticism produce in
public places, as well as in private, an importunate and obscene form
of flirtation, which is brutally and cynically opposed to all
sentiments of propriety and modesty.</p>

<p>The above statements refer chiefly to men. Among women, alcoholism is
less common, at least in continental Europe; in England, however,
drunken women are often seen in the streets. Among prostitutes,
however, alcoholism is almost universal. Proxenetism makes use of
alcohol to compromise and seduce girls and thus lead them to
prostitution. When they have once fallen they often drink to forget
the horror of their situation.</p>

<p>The action of alcohol on the feminine sexual appetite is very
peculiar. The appetite is generally exalted, while the power is not
affected, owing to the passive role of woman in coitus. At first,
paralysis of the psychic inhibitions and their higher irradiations
(love, duty, modesty, etc.) by alcohol deprives the woman of nearly
all power of resistance against the sexual desire of the man. It
results from this that an intoxicated woman becomes the easy prey of a
man whose sexual appetite is excited. The following case is
instructive from this point of view:</p>

<div class="block"><p>A young girl of good position married a man of weak and vulgar
character. Both were rather fond of drink. When she became
pregnant the wife took large quantities of wine, by the doctor's
orders, and this led her to inebriety. The friends and
acquaintances of the husband found this amusing, and began to
flirt with her to such an extent that she fell a victim to their
sexual appetites, in her continual state of semi-intoxication.
The husband at first had not the courage to put an end to this
and did not wish to divorce her, for pecuniary reasons; for the
wife had the money. <span class='pagenum'><a name="Page_271" id="Page_271">[271]</a></span>He finally decided to send her to an asylum
which I superintended, to cure her alcoholism.</p>

<p>From the antecedents of the patient, I expected to see a cynical
and erotic woman; but she was nothing of the kind. Although
hardly sober, this woman was modest and well-behaved. What
struck me most was her extreme of modesty, which at first made
it difficult for me to investigate her psychological state. Her
conduct was exemplary the whole time, and she eventually
confided to me that it was not so much sexual desire as the
profound indifference and feebleness developed by inebriety
which had caused her to give way. Before leaving the asylum she
joined a total abstinence society, returned to her husband and
succeeded in converting him also to total abstinence. She kept
to her pledge and lived afterwards in conjugal peace and
happiness, without ever relapsing into her old infidelity. I saw
her several years afterwards with her husband, happy and
flourishing.</p></div>

<p>I have mentioned this case to show that, even in women, sexual excess
does not necessarily destroy the character, the sentiments of modesty,
nor the will. It all depends on their cause. If there is congenital
weakness of character, the evil is irreparable; but if it is only due
to external forces which can be eliminated in time, its effect may
often be permanently suppressed. Some female inebriates are sexually
cold and repulse men; but others are erotic and even nymphomaniacs.</p>

<p>Whosoever has the welfare of humanity at heart, and takes the trouble
to reflect on the ravages caused by alcohol in human society, should
have the courage to make a slight effort and renounce all alcoholic
drink&mdash;say for six months at first, as an experiment&mdash;in order to
combat the social alcoholic misery by force of example, instead of
empty phrases. He will then discover, like all abstainers, that the
usage of alcohol (including wine, cider and beer) however small the
quantity consumed, only serves to maintain a habit which is vicious
and disastrous to society, by giving the contagious example of
so-called moderation, to which a great number of persons cannot
restrict themselves. He will then abstain for the rest of his days,
and it will become more and more incomprehensible to him how humanity
has been led, first by the spirit of imitation, later by <span class='pagenum'><a name="Page_272" id="Page_272">[272]</a></span>the
conservation of prejudices, to develop, maintain and defend such a
social abuse by the aid of a legion of sophisms.</p>

<br />

<h4>SEXUAL ANOMALIES AND PERVERSIONS BY SUGGESTION AND AUTO-SUGGESTION</h4>

<p>The role of the phenomena of suggestion in sexual life is much greater
than is generally supposed. I shall return to this subject in a
special chapter, but I may state here that there is a category of
sexual perversions and anomalies of all kinds which are not hereditary
but acquired, and which Krafft-Ebing, although he cites striking
examples, wrongly attributes to the effect of sexual excess and
depravity, or which he compares to ordinary psychopathia, while in
reality they are only the direct effect of strong suggestion or
auto-suggestion.</p>

<p>I place in this category the cases where a man, whose sexuality has
hitherto been normal, suddenly becomes pathological as the result of
some circumstance which produces on him a profound impression. For
instance, the sexual appetite of an individual may be strongly
excited, in a brothel or elsewhere, by an erotic woman whose feet or
shoes are especially elegant. The sight of this well-fitted foot
exalts his sexual desire to a high degree. From this moment feminine
shoes, by subjective association, exercise on him an irresistible
erotic power, which dominates everything else and transforms him into
a fetichist; the female body no longer elicits his appetite, the
latter having become the slave of the image of shoes only. (Shoe
fetichism.)</p>

<p>Sexual inversion may also be acquired by suggestion, when a normal man
becomes excited by acts of masturbation or pederasty, or simply by
some psychic image with a strongly suggestive action. He may thus lose
his normal sexual appetite for women and become homosexual.</p>

<p>These phenomena occur especially in individuals whose suggestibility
is pathological or hysterical, or even simply exaggerated. But these
individuals are numerous, and this fact gives us the explanation of a
large proportion of acquired sexual anomalies, at the same time
indicating the means of curing them. In such cases, it is not a
question of moral depravity, <span class='pagenum'><a name="Page_273" id="Page_273">[273]</a></span>nor necessarily of a latent hereditary
predisposition, but simply of a single sudden suggestive action,
sometimes repeated.</p>

<p>Among other cases, I may mention that of a well-educated man of very
refined sentiments, deeply in love with his wife, but very
suggestible, who became suddenly impotent and homosexual as the result
of a simple idea-image which became fixed in his mind and subjected it
by suggestion. His strong character enabled him to resist intercourse
with males, but he fell into despair and became very unhappy. I am
convinced that a careful study would reveal an increasing number of
cases of psychopathia acquired by suggestion or auto-suggestion.</p>

<p>Cases of this kind may be spontaneously cured. Treatment by suggestion
is indicated and may act directly or indirectly. Everything which is
of a functional psychic nature may occur by suggestion, or be, on the
contrary, eradicated by suggestion. The important point is to
emphasize the fact that whenever a man, hitherto normal, is affected,
without apparent cause, with a more or less sudden sexual anomaly, and
which is consequently not the effect of long habit, suggestion or
auto-suggestion should be borne in mind.</p>

<p>These two conceptions can, moreover, be hardly distinguished, for the
things which cause suggestion are usually the sensory perceptions of
sight, smell, touch and hearing, associated with certain situations,
or with an intense affective state which fixes them in the brain.
Sometimes it is a question of simple imaginative ideas. The cases
where a hypnotizer intentionally suggests sexual perversion probably
exist only in theory. We are, therefore, concerned with fortuitous
suggestions, acting through persons, situations, objects or ideas,
which excite the mind by the impression they produce on the sentiments
and the sexual appetite.</p>

<br />

<h4>SEXUAL PERVERSIONS DUE TO HABIT</h4>

<p>Without being congenital and without depending on a special
predisposition, all the perversions of the sexual appetite that we
have just described may be acquired, by means of the artificial and
continued excitation of a sexual appetite which seeks satisfaction in
change and unusual situations: Moreover, perverse <span class='pagenum'><a name="Page_274" id="Page_274">[274]</a></span>satisfaction of the
sexual appetite is often resorted to&mdash;onanism, pederasty or oral
coitus&mdash;either to avoid conception, or with the idea of escaping
venereal disease, or in the case of onanism, to avoid publicity,
trouble or expense. As we have seen above alcohol favors the
development of sexual perversions.</p>

<p>It is evident that a commerce in women systematically tolerated by the
state, as is the proxenetism of regulated prostitution, employs all
means imaginable to attract and excite its clients. In this way
prostitution becomes the high-school for all the refinements of sexual
perversion. It not only offers special objects required by individuals
tainted by heredity with various perversions, but it artificially
develops perverse habits in the normal man. The manipulations of
sadism or masochism are even utilized to revive a sexual appetite
weakened by abuse. Individuals who have become impotent often try to
excite themselves by observing the coitus of others. In fact a leaven
of corruption and ignominy ferments on the dunghill of venal and
artificial excitation of the sexual appetite.</p>

<p>The apostles of Mammon and Bacchus, the former by interest, the latter
by the aid of a narcosis which paralyzes the higher sentiments and
reflection, work in concert to maintain this foul swamp. The same
individuals very commonly combine the two apostleships and become
themselves the victims of their false gods, after sacrificing hundreds
of their fellows.</p>

<p>To make matters more clear I will recapitulate as follows:</p>

<p>(1). <i>We often meet with pederasty without a trace of inversion of the
sexual appetite. It is also practiced on women by the psychopathic
male. But the normal man hardly ever prefers it to normal coitus.</i></p>

<p>(2). <i>Compensatory masturbation is very common and ceases with the
opportunity for normal coitus.</i></p>

<p>(3). <i>Sodomy is also often compensatory.</i></p>

<p>(4). <i>It is the same with assaults on children, which seldom depend on
a hereditary disposition.</i></p>

<p>(5). <i>Lesbian love, a form of degeneracy, artificial excitation of the
clitoris by the tongue or otherwise, may have quite a different origin
than from sexual inversion or other perversions.</i></p>

<p>All these things take place chiefly in brothels or with <span class='pagenum'><a name="Page_275" id="Page_275">[275]</a></span>prostitutes,
in barracks, boarding-schools, convents, and other isolated places
where men and women live alone and separated from the other sex.</p>

<p>Sadism, masochism, fetichism and exhibitionism are much more rarely
the result of habits, because their object and the images with which
they are associated do not offer compensation for the normal
excitation of the sexual appetite, or only do so insufficiently.</p>

<p>I am here obliged to contradict Krafft-Ebing, who regards
exhibitionism as the effect of the impotence of certain individuals
depraved by excesses, or as the unconscious act of certain epileptics.
No doubt the two conditions which he mentions may present themselves,
but the exhibitionists I have observed have all been psychopaths whose
perversion was primordial and hereditary, with the exception of some
females in whom perversion originated in suggestion or alcoholism,
which had at any rate aroused the disposition.</p>

<p>Lesbian love merits special mention. Owing to the clitoris being more
or less concealed, women are often not satisfied by coitus, especially
when the ejaculation of the male takes place too quickly. Consequently
a number of normal women prefer to procure an orgasm by means of
lesbian love (<i>cunnilingus</i>.) There are clubs of female perverts, many
of whom are not homosexual by heredity.</p>

<p>Although they differ from hereditary perversions, acquired perversions
are connected with the former by a series of latent hereditary
dispositions, more or less marked, and often difficult to distinguish
in particular cases, especially when suggestion is blended with them.</p>

<p>Among the entirely hereditary and congenital sexual perversions, many
occur in individuals who are well conducted and often possessed of
delicate and altruistic sentiments. This point is not sufficiently
recognized. Such persons are nearly always more or less neurotic in
other respects. They are disheartened by their perversion and are so
much ashamed of it that they often prefer to carry their secret to the
grave rather than confide it to their doctor.</p>

<p>Others sometimes confess to a doctor, and the life of a martyr, <span class='pagenum'><a name="Page_276" id="Page_276">[276]</a></span>who
is always contemplating suicide, is revealed to him. Individuals of
feeble, cynical, egoistic or abnormal natures, whose number is legion
in the corrupt centers of modern civilization, yield to their
perversion and often come before the tribunals, or else become objects
of public contempt. As it is this class which generally become known,
it is assumed by too hasty generalization that sexual perverts are
necessarily cynical, vicious or weak-minded individuals; but this
induction is false. It is unfortunately impossible to estimate the
number of sexual perversions dissimulated by a large number of
pessimists of both sexes, generally celibate and usually males.</p>

<p>I do not pretend that, when sexual perversion is neither hereditary
nor favored by a latent hereditary predisposition, nor developed or
fixed by alcoholism, it is usually possible to cure it by suggestion.
This often acts even in cases where alcohol has aroused a hereditary
taint. The incorrigible recidivists among the sexual perverts are, I
am convinced, either hereditary or strongly predisposed, or
degenerated by alcoholism. The original will power of the pervert is
also of great importance. Weak-willed perverts always tend to relapse.</p>

<p>The social sanitation of sexual intercourse would certainly reduce to
a minimum the compensatory perversions of normal persons who abstain
from alcohol. The prohibition of alcoholic drink would definitely
eliminate not only the perversions directly due to alcohol, but
gradually also those due to alcoholic blastophthoria in the
descendants. Other hereditary perversions, not of alcoholic origin,
can only be definitely eliminated by healthy selection.</p>

<p>Perversions acquired by suggestion or auto-suggestion should be
combated by suppression of the depraved examples which cause them, as
well as by treatment by suggestion. It is needless to say that sexual
perverts should always abstain from alcoholic drinks.</p>

<br />
<hr style="width: 15%;" />
<br />

<h4>FOOTNOTES:</h4>

<div class="footnote"><p class="noin"><a name="Footnote_4_4" id="Footnote_4_4"></a><a href="#FNanchor_4_4"><span class="label">[4]</span></a> English translation by F.J. Rebman: Rebman Co., New
York.</p></div>

<div class="footnote"><p class="noin"><a name="Footnote_5_5" id="Footnote_5_5"></a><a href="#FNanchor_5_5"><span class="label">[5]</span></a> For further information on this subject see <i>Marshall's</i>
"Syphilology and Venereal Disease," (London, Balliere, Tindall &amp; Co.);
also <i>Marshall's</i> translation of <i>Fournier's</i> "Treatment and
Prophylaxis of Syphilis," (New York: Rebman Co.)</p></div>

<div class="footnote"><p class="noin"><a name="Footnote_6_6" id="Footnote_6_6"></a><a href="#FNanchor_6_6"><span class="label">[6]</span></a> <i>Krafft-Ebing</i> describes bestiality (connection with
animals) and pederasty under the general term of sodomy, but points
out that the original meaning of sodomy used in Genesis (Chapter XIX)
signified pederasty, <i>i.e.</i>, anal coitus between men.</p></div>

<br />
<br />
<br />
<br />
<a name="CHAPTER_IX" id="CHAPTER_IX"></a><hr />
<span class='pagenum'><a name="Page_277" id="Page_277">[277]</a></span><br />

<h3>CHAPTER IX<span class="totoc"><a href="#toc">ToC</a></span></h3>

<h4>SUGGESTION IN SEXUAL LIFE&mdash;AMOROUS INTOXICATION</h4>
<br />

<p><b>Suggestion. Cerebral Activity. Consciousness. Subconsciousness and
Amnesia. Auto-suggestion.</b>&mdash;The explanation of the phenomena of
hypnotism and suggestion by Li&eacute;beault and Bernheim has been a
veritable scientific revelation for human psychology. Unfortunately it
has remained to a great extent unknown to the public and the majority
of medical men and jurists. Even at the present day, this subject is
regarded either in the light of magic and occult phenomena, or as
being connected with imposture and charlatanism. This results from the
incapacity of most men to think in a psychological and philosophical
manner, to observe for themselves and to take into account the
connection which exists between the mind and cerebral activity.</p>

<p>I must point out the common error of many physicians, who do not
understand the psychological nature of hypnotism, and who place it,
like Dubois, in antinomy with psychotherapy. Hypnotism and suggestion
in the waking state are one and the same thing; but what the
physicians I have mentioned understand by suggestion in the waking
state&mdash;psychotherapy, action by will power, etc.&mdash;is only a chaos of
misapplied terms and psychological phenomena, only half understood by
them. Sleep by suggestion is only one of the phenomena of suggestion.</p>

<p>I must refer the reader to Bernheim's book on "<i>La Suggestion et ses
Applications &agrave; la Th&eacute;rapeutique</i>," and to my book on hypnotism ("<i>Der
Hypnotismus und die Suggestive Psychotherapie.</i>" Stuttgart, 1902), for
I cannot enter into the details here. I will, however, attempt to make
clear the action of suggestion in order to explain its connection with
the sexual sensations and sentiments.</p>

<p><span class='pagenum'><a name="Page_278" id="Page_278">[278]</a></span>Suggestion consists in the action of ideas or representations on the
activity of the brain in general, and on some of its activities in
particular. The terms <i>idea-force</i> and <i>ideoplasty</i> have been
employed; but all ideas are at the same time forces and are more or
less ideoplastic according to the nature and intensity of the cerebral
activity which corresponds to them. Every representation which appears
in our consciousness is at the same time a cerebral activity. I will
explain by the aid of an example the relation which exists between the
play of our <i>conscious</i> ideas and what is incorrectly called our
<i>unconscious</i> cerebral activity.</p>

<p>For reasons which are too long to explain here, I call <i>subconscious</i>
all which is usually called unconscious, because I maintain that there
is probably nothing unconscious in our nervous activity, and that what
appears to be so is in reality accompanied by an introspection,
subordinated like its corresponding activity to the great and clear
introspection of the higher brain, which accompanies the concentrated
and mobile activity of what we call our attention in the waking state.
No doubt, we do not as a rule perceive our subconscious activities,
for want of sufficient intensity in their association with the series
of aperceptions (states subsequent to attentional activity). But we
possess a number of observations, due especially to hypnotism, which
allow us to infer by analogy the existence of subordinated
introspections corresponding to the cerebral activities which appear
to us unconscious.</p>

<p>For example, I think of my wife. This idea immediately calls to mind
that of a journey that I intend to take with her, and in its turn the
idea of the journey recalls that of the trunk I shall use to pack my
effects. Almost as rapidly as lightning, the three ideas: (1) my wife;
(2) the journey; (3) the trunk, apparently succeed each other in my
consciousness. But, according to the old scholasticism, the idea of
the journey is awakened by that of my wife, and that of my trunk by
that of the journey, which would, therefore, be its "cause." But a
little observation soon shows that the succession of our conscious
ideas is not so easily explained, for at every moment representations
appear which have no logical relation to those <span class='pagenum'><a name="Page_279" id="Page_279">[279]</a></span>which precede them,
and cannot be caused by them, nor by immediate sensory perceptions
coming from without.</p>

<p>At a time when the activity of the brain was not understood, the
existence of an essential mind and a free will were assumed,
independent of the law of the conservation of energy and of the law of
causality, independent therefore of the brain, the activity of which
they commanded more or less at their pleasure. This conception is
based on ignorance of the facts.</p>

<p>Let us return to our example: why does the idea of my wife call to
mind that of the journey? It might quite as well suggest others. In
reality, a number of ideas, or subconscious cerebral activities, act
at the same time as that of my wife to give rise to the idea of the
journey. This journey had already been decided on before thinking of
it at the moment in question, and the resolution that I had taken to
make it had left in my brain latent impressions (engrams) which
slumbered there; such as those of the date of departure, the duration
of the journey, its termination, precautions to be taken for the house
during our absence, things to take with us, expenses, etc., etc.
During the infinitely short time when the idea of journey appears in
my consciousness, between that of my wife and that of my trunk, I have
no consciousness of all these things. They are, however, closely
associated with the idea of journey, and in connection with it by the
thousand threads of a subconscious and latent cerebral force which
takes place in my cerebral nerve-elements (neurones); and it is their
hidden action which awakens the idea of journey and directs my
attention to it, at the same time weakening by their divers
interferences the intensity of other associated engrams; in particular
that of the sentiment of traveling, and thereby preventing a series of
ideo-motor sensations relating to departure from becoming predominant.</p>

<p>What suddenly appears in my consciousness is the verbal representation
symbolized by the word <i>journey</i>; a general representation of
synthetic nature, and consequently nebulous. It is the words of
language only which allow me to synthetize a general idea in a short
and definite form. Thus, the cerebral flash <i>journey</i> which follows
the idea of my wife is not caused by the latter idea alone; it has
been mainly drawn from its <span class='pagenum'><a name="Page_280" id="Page_280">[280]</a></span>obscurity and brought before the mobile
conscious attention, by the action of the thousand subconscious
threads, some of which we have just mentioned, and which have at the
same time determined its quality.</p>

<p>Without my being aware of it, these dynamic threads, or latent
engrams, have to a great extent determined the kind of idea which will
follow that of <i>journey</i>, and which will seem to me to be caused by
this last alone, namely the idea of <i>trunk</i>. The idea of journey might
equally well have awakened other images, such as those of the
acquaintances whom I should meet, or of the town I intended to visit.
Why that of the trunk? This is simply because the care of the effects
to be taken, the place they should occupy, etc., revolved
unconsciously but strongly in my brain, and for the moment
predominated over other subconscious associations.</p>

<p>This simple example shows us that in reality the three successive
ideas, <i>wife</i>, <i>journey</i>, <i>trunk</i>, are more under the influence of
sentiments, representations and former volitions in a latent and
subconscious state, than dependent on each other. But these latter
activities are themselves the product of other antecedent activities
of my brain, extraordinarily diverse and complex. I will attempt to
make things a little more complete and comprehensible by the aid of a
comparison.</p>

<p>A man finds himself in the middle of a compact and moving crowd. He
cries out to attract the attention of the crowd. His voice is heard by
those immediately around him, but is lost on the moving mass. Against
his will he is carried away by the crowd in the direction of the
strongest movement. But if the crowd is immobile and tranquil the same
man may make himself heard, and may even force his way through the
crowd and impel it in his turn by the impression that his words have
made on it.</p>

<p>Something analogous to this occurs in the action of an idea according
as it is produced in a brain which is awake, active and strongly
associated, or on the contrary in a brain which rests and sleeps. The
brain which is active and strongly associated resembles the agitated
crowd which carries away everything by its activity. In this case a
single idea, like a single man, cries out in vain, <i>i.e.</i>, is produced
strongly; it will not impel, but will <span class='pagenum'><a name="Page_281" id="Page_281">[281]</a></span>be carried away or stifled,
unless it already possesses, by the former remembrances (engrams)
which it may revive, a particular power over the brain. It is the same
with the agitated crowd; if the man who cries out is already known and
has influence and power, he may arrest it and even bring it toward the
center of his agitation. The brain which is at rest or sleeping,
<i>i.e.</i>, feebly associated and not active, resembles the immobile
crowd. Even when it is new and has not yet become fixed in the memory,
an idea may produce a deep impression, and awaken activities in its
own direction. I repeat, if this idea has already acted more or less
powerfully on the cerebral activity that it has often carried with it,
it has accustomed this to follow it (<i>i.e.</i>, fortified the engrams and
facilitated their ecphoria), and then the powerful associated engrams
which it has left in the organ of thought, will often be capable of
carrying everything with them, even to the center of the agitation.</p>

<p>In this way I succeeded in suddenly calming by hypnotism a woman who
was mad with despair over the tragic death of half her family in a
fire, by the simple fact that I had often hypnotized her previously.
Immediately after the hypnosis she went away quietly to the place of
the disaster and was the only one to keep her presence of mind and put
things in order.</p>

<p>I refer the reader to what has been said concerning the mneme (Chapter
I). Semon's theory throws light on these questions.</p>

<p>The first thing necessary for suggestion or hypnotism is to put the
brain of the subject in a state of relative repose, so as to prepare a
soil ready to receive suggestions. These are then made so as to always
increase the cerebral repose, in order to weaken the action of the
threads of subconscious association of which we have spoken above.
Lastly, the suggestion (or idea which symbolizes the effect it is
desired to obtain) is accentuated as much as possible, and in a form
which at once excludes all contradiction. For this purpose everything
should be utilized&mdash;sentiments and associations which are easily
introduced, agreeable or repulsive sensations, volitions, etc. Nothing
paralyzes a suggestive effect so much as emotions, violent sentiments
in general, inclinations, or repulsions which act in the opposite
direction, whether they arise from fear, despair, hatred, sadness,
<span class='pagenum'><a name="Page_282" id="Page_282">[282]</a></span>joy, love or any kind of affective conditions. The same brain,
accessible to all kinds of suggestions, will repress some of them as
soon as it feels a deep sympathy for their contrary. We may suggest in
vain to an amorous woman, the hatred or disgust of her lover, for the
sentiment of love is stronger than the effect of a strange suggestion,
and every suggestion which opposes the strongest aspirations of
sentiment provokes mistrust and repulsion, which in their turn destroy
all suggestive power.</p>

<p>As we have indicated in our comparison, every suggestion which has
succeeded leaves a strong trace, or engram, in the brain. It has
opened a way by breaking down a barrier or a chasm, and its effect,
which appeared hitherto difficult or impossible to realize, will
henceforth be much more easy to obtain. This is why considerable
cerebral repose is often necessary at first to open a way for a
suggestion, while later on its effect can often be obtained even
during the agitation of cerebral activity strongly associated with or
even led by violent momentary sentiments.</p>

<p>The chief characteristic of suggestive action, is that it traverses
the paths of subconscious activity, so that its effect occurs
unexpectedly in our consciousness.</p>

<p>For example, I suggest to a man that his forehead itches. As soon as
he feels it he is surprised, being unable to understand how my
prophecy has been transformed into real itching. He then believes in
my power over his nervous system, <i>i.e.</i>, that his brain becomes more
receptive to my words, and offers less resistance after having proved
the value of my predictions. It matters little whether these are
directed toward sensations or movements, or vaso-motor actions causing
blushing and blanching, or suppression or bringing on of menstruation
(in the case of a woman), etc. My influence over him by suggestion
will increase; <i>i.e.</i>, his brain will accustom itself to the
suggestions which I give it by letting them dissociate its activity.
This tendency to be influenced by suggestion is very contagious by
example. When A influences B successfully, and C, D, E, F and G are
witnesses of the fact, they will be much more easily influenced by A
in the same direction; and so on. This explains suggestion affecting
the masses.</p>

<p><span class='pagenum'><a name="Page_283" id="Page_283">[283]</a></span>It is quite indifferent whether the subjective sentiment of sleep
occurs more or less in the state of hypnosis or suggestion. This
sentiment depends chiefly on the presence or absence of a variable
degree of amnesia (want of memory to awaken). But amnesia only depends
on the rupture, often fortuitous and unimportant, of the chain of
remembrances in the series of super-conscious or attentional states of
cerebral activity.</p>

<p>In somnambulists, who are the most suggestible people, we can produce
or suppress amnesia at will by a single word, and make them forget or
remember what has passed. I must dwell on this point, because of the
current dogma which assumes an essential difference between hypnotism
and suggestion in the waking state. Such an assumption is based on
false conception of the psychology of suggestion. The only difference
consists in the suggestion of amnesia, or the subjective sentiment of
sleep; or, if one prefers it, the subjective remembrance of sleep
opposed to the remembrance of having been awakened. But these two
remembrances may be voluntarily connected with the same past state of
the brain.</p>

<p>By <i>auto-suggestion</i> is meant the suggestive action of spontaneous
ideas&mdash;that is to say, ideas which are not suggested to the subject by
any other person, but the effect of which is identical to that of
external suggestions. An idea, a sentiment, dominates the mind,
overcomes all its antagonists and produces a strong suggestive effect
on the whole nervous system in the direction which it symbolizes. The
idea of being unable to sleep often produces insomnia; the idea of
sexual impotence may at once inhibit erection and render coitus
impossible. The idea of yawning makes one yawn; that of coitus
provokes erections; the idea of shame causes blushing; that of fear
blanching; that of pity weeping.</p>

<p>But it often happens unconsciously, in yawning for example, that one
man suggests it to another who begins to yawn; or the sight of certain
objects, the hearing of certain sounds, provokes suggestions. Thus the
sight of an object belonging to a certain woman may cause an erection;
the odor of some article of diet which has caused indigestion is
sufficient to cause nausea, etc. We thus see that there is a series of
transitions between <span class='pagenum'><a name="Page_284" id="Page_284">[284]</a></span>external intentional suggestion and
auto-suggestion, in the form of suggestion of objects and unconscious
or involuntary suggestion of persons. The conception of true or
intentional suggestion infers the determined will of one man
influencing another by suggestion; there is no other criterion.</p>

<p>It is quite another question whether the one who suggests wishes to
benefit his subject, or wishes on the contrary to abuse him or make
him ridiculous.</p>

<p><b>Sympathy. Love and Suggestion.</b>&mdash;It is of great importance for us to
know that sympathy and confidence are the fundamental elements of
success in suggestive action. Even when deceived by the one who
hypnotizes him, the subject may yield to him while he is not aware of
it. But there is here a point to be noted. A man may very well see
clearly with his reason and his logic, he may understand that harm is
done to him, he may even curse a thing or a person when he reflects,
and in spite of this be instinctively and subconsciously attracted
toward this thing or this person, like a moth to a candle, when
certain sentiments of sympathy or attraction urge him to it. The two
following examples will make this more clear:</p>

<div class="block"><p>(1). An actor fell in love with a hysterical married woman. This
woman was very polyandrous, and deceived not only her husband
but the actor and many others. The actor tried with all the
power of his reason to be delivered from the tyrannical charm of
this siren; but the power of attraction of the woman was so
strong that he could not succeed in resisting her. He came to me
in despair and begged me to rid him of his passion by hypnotism.
I realized the difficulty of the situation but did my best to
help him. Although aided by his reason, all my suggestions were
overcome by the violence of the passion that his hysterical
seducer had inspired in him, and I obtained absolutely no
result.</p>

<p>(2). A well-educated, unmarried woman became so enamored of a
young man, that she was consumed with passion, grew thin, and
lost her appetite and sleep. Having exchanged ideas with the
young man for some time, she became convinced that their two
characters were not suited to each other, and that
incompatibility of temper and quarrels would necessarily follow
marriage. She therefore resisted with all her power and came to
me <span class='pagenum'><a name="Page_285" id="Page_285">[285]</a></span>to be cured of her passion by suggestion. My failure in the
preceding case increased my skepticism, but I did my best to
succeed; the result, however, was no better than with the actor
in the preceding case. Time and separation alone gradually
restored equilibrium in this lady's nervous system.</p></div>

<p>These two cases are very instructive. Suggestion can only successfully
combat powerful sentiments by arousing other sentiments of sympathy
which increase little by little and finally become substituted for the
preceding ones. This brings us to a very difficult question.</p>

<p>In order to influence other persons by suggestion, it is above all
things necessary to try and associate the ideas which we suggest to
them with sentiments of sympathy, so as to arouse in them the
impression that the object to be attained is desirable and agreeable,
or at any rate that it constitutes a necessity. The woman who
surrenders to the mercy of her conqueror often experiences a kind of
pleasure which is associated with the passiveness of her sexual
sentiments. It is the same in the male masochist.</p>

<p>The physician who hypnotizes is obliged to awaken sentiments of
sympathy in his subject to combat with their assistance the sentiments
associated with the morbid state which it is desired to suppress. This
is usually free from danger when there is no natural sexual attraction
between the hypnotizer and the hypnotized; when, for example, a normal
man hypnotizes another man, a normal woman another woman, or an invert
another invert. Otherwise there is a risk of exciting sexual
sympathies difficult to eliminate afterwards, when necessary
precautions have not been taken at first. These attractive sexual
sensations or sentiments may affect both the hypnotizer and the
hypnotized and provoke love scenes, which are fatal to success.</p>

<p>For example, a hysterical baroness, whose sexual desire had been
excited by hypnotism, fell in love with a person named Czinsky, whose
case was studied and published by Schrenck-Notzing. This baroness
experienced a kind of suggested love against which her reason resisted
to a certain extent, while her hypnotizer, himself amorous, lost his
head. One might say in such a case that suggestion only re&euml;nforced the
very human <span class='pagenum'><a name="Page_286" id="Page_286">[286]</a></span>sentiments which occur in all love stories of everyday
life. Between normal love and suggested love there is such an infinite
number of gradations that it is impossible to fix exactly the limits
which separate them.</p>

<p>A hypnotizer may abuse his suggestive power to exploit the love of the
hypnotized. I have been consulted in a case where an old woman had
hypnotized a rich young man and had so powerfully influenced him that
he abandoned his family and married her. As in the case of Czinsky,
the abuse was obvious. The case was even more grave, for this old
woman acted only from mercenary motives; in fact, she procured young
girls for her husband, so as not to lose her suggestive influence
after marriage: Czinsky, on the contrary, was truly amorous.</p>

<p>As a general rule we may say that, when amorous intoxication is the
result of intentional suggestion, the subject obeys a certain
sentiment of constraint, which he may describe later on when he has
succeeded in recovering himself. He feels a kind of duplication of his
personality, and perceives that the excitation of his sexual desire,
as well as his love, have a somewhat forced nature, against which his
reason attempts to defend him. This reaction often only appears
afterwards, when the sympathetic action of suggestion begins to fade.</p>

<p>Here again the gradations are infinite, and no absolute rules can be
formulated, for if the hypnotizer is very skillful and does not let
his intentions appear, the subjective sentiment of constraint may be
absolutely wanting; <i>i.e.</i>, never become conscious. If, however, the
hypnotizer is clumsy and the subject a hysterical woman, love is often
transformed into hatred in the latter soon afterwards, as is so often
the case in these subjects, and she may afterwards be convinced by
auto-suggestion that she was the object of artificial constraint or
even violence, and describe imaginary or unnatural events as if they
were real; while she was simply amorous after the fashion of
hysterical subjects.</p>

<p>It is quite otherwise with cases where a hypnotizer produces in a
hypnotized woman a state of deep somnambulism and does harm to her
without her knowledge. Here the victim is absolutely without will, and
incapable of resisting. These last cases are much more easy to decide,
especially from the legal point of <span class='pagenum'><a name="Page_287" id="Page_287">[287]</a></span>view; but, as far as we are now
concerned, the first cases are the most important.</p>

<p>The amorous irradiations produced by the sexual appetite react on the
latter and increase it. They awaken sentiments of reciprocal sympathy,
from which results a mutual attraction similar to that of animals.
Suggestive action depends on the mastery we obtain over the associated
constellations of subconscious engrams, and we have already become
acquainted with the phylogenetic and actual relationship which exists
between sexual sensations and sensations of sympathy. The simple
juxtaposition of these facts clearly shows that powerful affinities
exist between suggestion and love. I use the word "affinity"
advisedly, for we must not go further and regard the two things as
identical. Fortunately, the majority of curable patients may be cured
by the prudent awakening of a slight degree of sympathy, and by the
common efforts made by the hypnotizer and the hypnotized to subdue the
morbid symptoms, without anything but a certain sentiment of
reciprocal friendship resulting. On the other hand two human beings
may be united by sexual love, without either being able to hypnotize
the other. This is especially the case when, for example, two
conjoints have known each other for many years, or when two persons of
higher intelligence, who are not too dependent on their sexual
intercourse, meet each other.</p>

<p>I am obliged to dwell on these facts, so that my ideas may not be
falsely interpreted, by premature generalization. On the other hand,
when a strongly associated brain suggests to a weak brain of the
opposite sex sentiments of sympathy and makes use of them to arouse
the sexual appetite, it may produce a suggested love which closely
resembles natural amorous intoxication. If the discovery of an
imposture or abuse of power on the part of the hypnotizer weakens or
destroys the effect of suggestion, the hypnotized subject recovers
herself. Despite and repentance may then transform her love into
hatred.</p>

<p>In other cases there is a struggle between sexual desire and the
disillusion of a deceived love, which often serves as the tragic
motive in romance and the drama. The following is a typical case of
suggested love without formal hypnotic proceedings:</p>

<div class="block"><p>An old <i>rou&eacute;</i> aged sixty, married and the father of a family,<span class='pagenum'><a name="Page_288" id="Page_288">[288]</a></span>
persecuted a very suggestible young girl with his attentions,
and systematically seduced her by means of erotic readings. He
produced such an impression on this young girl that she became
hypnotized and fell in love with the old <i>rou&eacute;</i> She lost all
conscience, became deceitful and untruthful by suggestion, and
compromised herself and her family. Her seducer was poor, so
that it was not his fortune that attracted her. She knew very
well that this union could lead to nothing, but could not
resist, and eloped with him. Later on she came to her senses and
left him.</p></div>

<p>According to an old proverb, young girls laugh at old men and only
marry them reluctantly or for their money; but in reality this is by
no means always true.</p>

<p><b>Amorous Intoxication.</b>&mdash;Let us now compare these phenomena with those
of ordinary life called <i>amorous intoxication</i>. The affinities are at
once apparent. A man and a woman meet and take a fancy for each other.
The reciprocal action of looks, speech and touch, in fact all the
apparatus of the senses and the mind, awakens in both of them
sentiments of sympathy and sexual desire which mutually strengthens
each other. Sexual desire invests every action and appearance of the
loved object with an ever-increasing halo of charm and splendor, and
this halo of sexual origin increases in its turn the sentiments of
sympathy; and the sentiments of sympathy increase the sexual desire.
In this way mutual suggestions grow like a snowball, and rapidly
attain the culminating point of amorous intoxication, or what is
called being <i>madly in love</i>.</p>

<p>All this depends only on reciprocal illusion. The more violent and
foolish the amorous intoxication, without preparation or reflexion,
and the less the individuals know each other, the more rapidly these
illusions collapse, like a castle of cards, as soon as some douche of
cold water sobers the two lovers. Thus indifference, disgust, and even
hatred, follow "love."</p>

<p>The suggestive element in love is here apparent. Just as a hypnotized
person will eagerly swallow a raw potato which he takes for an orange;
so will a person madly in love regard an <span class='pagenum'><a name="Page_289" id="Page_289">[289]</a></span>ugly or wicked girl as a
goddess, or an amorous girl find her ideal of chivalry and manliness
in an egoistic Don Juan.</p>

<p>The affinity is still more evident when the amorous intoxication is
only on one side, while the other plays the part of seducer. When
motives of pecuniary interest are not the only cause of seduction, and
even often when they are, the seducer generally brings into play his
sexual appetite, but only as a collaborator in his work of seduction
without allowing himself to be dominated by it. In this case one is
the seducer and the other the seduced. The seducer plays the part of
the hypnotizer who suggests, while the seduced plays the part of the
hypnotized, unless the seduction is due to fear, weakness of mind or
good nature. The seducer is no doubt more or less under erotic
influence, but never completely. The seduced, on the contrary, falls
completely under the power of the seducer. The thoughts, sentiments
and will are all directed by the impulses of the seducer. The latter
acquires his ascendancy by means of a kind of suggestive power, often
assisted by the sexual appetite.</p>

<p>In many cases the seduced gives way by pure suggestion of love without
sexual desire. These are precisely the cases that the law does not
foresee, and jurists cannot usually understand. In ordinary life, the
man most often plays the part of seducer or hypnotizer; but this is
not always the case. Antony, who threw himself at the feet of
Cleopatra and obeyed her least gesture, was evidently hypnotized.
Antonys are not rare even at the present day; but they do not
constitute the rule, nor the normal state.</p>

<p>As we have just described it, suggestion plays a great role in love,
and explains to a great extent the phenomena of illusion produced by
amorous intoxication. In spite of the act which deifies it and the
ecstatic happiness that accompanies it, we must admit that amorous
intoxication, with its illusory suggestions uncontrolled by reason,
brings more poison than true happiness into human life. I will attempt
to explain the matter more clearly. When two human beings with loyal
instincts have learned to know each other sufficiently, honestly
avowing their reciprocal feelings and their past life, at the same
time subduing their sensual appetites and judging the latter with
<span class='pagenum'><a name="Page_290" id="Page_290">[290]</a></span>calmness, so as to be convinced that they may reasonably hope to form
a durable and happy union, then only may they abandon themselves to
amorous intoxication, but not before. The fact that the latter makes
each lover appear to the other in the most ideal light only serves to
strengthen the feelings of sympathy and make them last for life.</p>

<p>On the other hand, two egoists calculating coldly, even if they have
strong sexual appetites and trouble themselves very little with
reflections on their intellect, may contract a comparatively happy
marriage, based simply on reciprocal convenience and interest; a
marriage in which amorous intoxication only plays a very small part,
or none at all.</p>

<p>The latter case is of great frequency. The novel which delights in the
description of admirable or ignoble sentiments, and which shows a
special preference for bizarre and sensational situations, often of a
pathological nature, makes us forget that the majority of mediocre and
normal men are little susceptible to the suggestions of amorous
intoxication, and that they give vent to their sexual desires in a
more or less reflective and calculating frame of mind, like a
<i>gourmand</i>. This is not poetical, I admit, but it is much more human.
Many women also become <i>gourmands</i> in sexual matters.</p>

<p>In all this sexual commerce there are only vestiges or caricatures of
the poetry of amorous intoxication. It is no longer a question of deep
love, but of essentially commonplace sexual enjoyment, wisely and
prudently adapted to other objects of concupiscence, such as money,
social position, titles, business, etc.</p>

<p>If the poets and the preachers of morality apostrophize me with
indignation saying that this is the prostitution of love, I shall be
obliged to protest. So long as sexual enjoyment is not bought, there
is no prostitution. Man has as much right to a certain agreeable
satisfaction of his sexual appetite, even without exalted sentiments,
as he has to satisfy his hunger and thirst, as long as he does no harm
to anyone. But, I repeat, this question has nothing to do with amorous
intoxication. The latter is a powerful shock to the whole mind, to the
principal spheres of cerebral activity, by a suggestive effect,
usually with the aid of the sexual appetite, but sometimes without
it.</p>

<p><span class='pagenum'><a name="Page_291" id="Page_291">[291]</a></span>Amorous intoxication naturally differs in quality and in intensity in
different individuals. In a person with ideal tendencies it may awaken
the finest harmonies of the symphony of human sentiments, while brutal
and debased persons may wallow in the mud.</p>

<p><b>Suggestion in Art.</b>&mdash;Suggestion does not act only in the sexual
sphere, but on the whole mental life. In &aelig;sthetics and in art it has
an immense and irresistible influence, which gives rise to all the
capricious exaltations of fashion. The average artist is more or less
the slave of the &aelig;sthetic suggestions which are in fashion, but the
average members of the public are absolutely dominated by them.
Originating in a correct idea of certain effects of light, the most
absurd exaggerations may become accepted as beautiful and natural by
an imitative public devoid of personal judgment, by the aid of
suggestion. These deplorable effects of suggestion may last a long
time till their nullity or their absurdity causes them gradually to
disappear. But they are usually replaced by other absurdities.</p>

<p><b>Suggestive Action in Sexual Anomalies.</b>&mdash;In very suggestible persons
the sexual appetite may be easily led astray by sensory impressions
created by perverse images. In this way the erotic imagination of a
very suggestible boy, excited indirectly by another boy, may even make
the latter the object of his sexual desire. This is how homosexual
inclinations may be formed by suggestion and maintained by mutual
masturbation, pederasty, etc. The duration of a perversion of this
kind often depends on the power of the erotic image which suggested
sexual desire. This is also the case with onanism, sodomy, etc.; and
in the inverse direction with impotence.</p>

<p>These facts explain at the same time why and how suggestion may cure
or ameliorate the anomalies of sexual life. Just as suggestion may
excite or pervert the sexual appetite, so may it calm it and put it in
the right direction, unless there is a deeply rooted hereditary
perversion. We can nearly always considerably attenuate too-frequent
emissions, masturbation and perversions by suggestion, and often
entirely cure their acquired forms.</p>

<p>I must here point out that when we have succeeded in <span class='pagenum'><a name="Page_292" id="Page_292">[292]</a></span>removing by
suggestion a perversion based in whole or in part on organic or
hereditary causes, this result is always more or less precarious, and
does not give the physician the right to give his sanction to
marriage. The following case shows us what prudence on the part of the
hypnotizer can do with patients of this kind:</p>

<div class="block"><p>A young girl, of good education, was troubled with intense
sexual desire. She was incapable of resisting masturbation and
dreamed at night that men and animals were in contact with her
vulva. These dreams caused intense excitement and were
accompanied by orgasms. The treatment of a patient of this kind
by suggestion was no easy matter. However, with the aid of a
local sedative, the action of which it is needless to say was
purely suggestive and was combined with appropriate verbal
suggestions, I succeeded not only in suppressing the onanism,
but also in almost completely curing the nervous exhaustion of
this young girl, so that she was afterwards able to resume work.</p></div>

<p>I may add that the patient was hypnotized in the presence of others,
which can always be done in such cases with a little tact. This is a
rule from which the physician should never depart.</p>

<p>I cannot enter into more details on this subject, but what I have said
will suffice to draw the attention of my readers to the action of
suggestion in the sexual appetite and in love.</p>

<br />
<br />
<br />
<br />
<a name="CHAPTER_X" id="CHAPTER_X"></a><hr />
<span class='pagenum'><a name="Page_293" id="Page_293">[293]</a></span><br />

<h3>CHAPTER X<span class="totoc"><a href="#toc">ToC</a></span></h3>

<h4>THE SEXUAL QUESTION IN RELATION TO MONEY AND PROPERTY PROSTITUTION, PROXENETISM AND VENAL CONCUBINAGE</h4>
<br />

<h4>GENERAL REMARKS</h4>

<p>In Chapter VI we have studied the historical development of human
marriage as a continuation of the phylogeny of our species, and we
have shown that marriage by purchase and different forms of polygamy
constitute a kind of intermediate stage and at the same time an
aberration of civilization, which has resulted from the association of
men, combined with the birth of individual property.</p>

<p>When we consider a being of high mentality and deeply rooted
individualism such as man, in whom the instinct of love and family are
so strong, led by the inevitable force of circumstances to live in the
society of his fellows, we can easily understand that certain
individuals of a higher mentality than the others will endeavor to
dominate the weaker and less intelligent, and exploit them for their
own profit and that of their family.</p>

<p>Analogous tendencies are seen in certain animals. Among the bees the
old workers appropriate the produce of the work of others. Certain
ants practice a form of slavery, based, it is true on instinct, in
stealing the pup&aelig; of weaker species which, after hatching, become the
servants of the idle robbers.</p>

<p>In incomplete animal societies, such as those of the ruminants,
certain monkeys, etc., the old males, sometimes also the more
courageous females (cows, for example) direct the herd and become
recognized as chiefs by the others. But in these cases the personal
property of objects or even living beings takes no part, because the
animals have not yet learned its value.</p>

<p>Other animals living isolated show the first tendencies toward
personal property; for example, the nest where they hoard their
provisions, while others, such as the ants, bees, wasps, etc., have
<span class='pagenum'><a name="Page_294" id="Page_294">[294]</a></span>the sentiment of collective property well developed. For instance, a
swarm of ants regards plants with grubs as its property, and defends
them in consequence.</p>

<p>As soon as he has attained a primitive degree of culture, man
comprehends that the possession, not only of land and the produce of
work, but also the persons of other men, may profit him; and this
leads to slavery. The male being the stronger soon combines the
satisfaction of his sexual appetite with the advantage of property, by
placing the woman more and more under his dependence and exploiting
her. In this way woman becomes an object for sale and exchange, which
will procure the purchaser, besides satisfaction for his sexual
appetite, a docile slave and worker and a procreator of children, a
source of other workers.</p>

<p>This motive, so clearly revealed by ethnography and history,
sufficiently explains the ignoble traffic that man has made of love,
or rather of sexual appetite. We have seen in Chapter VI the profit
made by polygamous barbarians by the possession of many wives and
children, which led more and more to the buying and selling of the
latter. These customs are instinctively related to the traffic of
slaves. Our modern civilization has happily abolished these taints,
but money still influences our sexual life by measures which are
hardly any better. The complication and refinement of civilized life
have made women and children objects of luxury, and not a source of
wealth as in former times. This is due to two causes. On the one hand,
a wider and more humane conception of the social position of women and
children has extended their rights. Man cannot now exploit them to the
same extent as in the time of patriarchism, while the father of the
family has, on the contrary, the duty of maintaining his wife and
family, and of giving the latter a proper education. Among the poor,
the exploitation of the wife and children still exists; but in the
case of the rich and cultured the inverse phenomenon is produced. With
the intention of making his family happy and distinguished, the father
brings it up in luxury and idleness, and this produces a very harmful
result. The increasing refinement of modern life and its pleasures
leads to effeminacy. It bears upon the whole of <span class='pagenum'><a name="Page_295" id="Page_295">[295]</a></span>society and
degenerates into an artificial desire for brilliancy and show, which
makes it increasingly difficult to obtain a simple and sober education
for the family. Men and women, especially the latter, do their best to
eclipse each other in their table, their toilet, the comfort and
luxury of their apartments, their pleasures and distractions, their
banquets and <i>f&ecirc;tes</i>. An enormous mass of the produce of human labor
is thus dissipated in futilities, for the benefit of unbridled
frivolity and luxury. It is owing to this that a civilization which,
thanks to science and progress, far surpasses all those which have
preceded it in the richness of its means of production for the wants
of humanity, not only shows more and more rich with superfluous
wealth, but also more and more poor who vegetate from the want of it.</p>

<p>What is still more grave is that, for reasons of economy, the
intelligent, educated and cultured marry less often and procreate
fewer children. Again, our descendants degenerate more and more, owing
to the consumption of alcohol or other narcotics, and the unhealthy
life they lead. This degeneration is dissimulated by their
well-nourished appearance, but is revealed in their increasing
neuropathic tendency. They become accustomed to a number of artificial
wants, which make them increasingly difficult to satisfy. This results
in their exacting from society much more than they give to it by their
work; whereas each ought to give to society more than he receives from
it. As evil omens, I must mention the idleness of many women with
regard to household and manual work. What are the effects of this
state of things on the sexual life of modern society? They are of
three kinds:</p>

<p>(1) <i>Marriage for money</i>; (2) <i>prostitution</i>, exploited by
proxenetism, and between the two (3) <i>venal concubinage</i>.</p>

<br />

<h4>MARRIAGE FOR MONEY</h4>

<p>Marriage for money is the modern form or derivative of marriage by
purchase. Formerly one bought a wife and sold a daughter; to-day one
is sold to a wife and buys a son-in-law. The improvement consists in
the fact that the buyer and the bought are no longer in the positions
of proprietor and object possessed, respectively. Nevertheless,
marriage at the present <span class='pagenum'><a name="Page_296" id="Page_296">[296]</a></span>day gives rise to much traffic, speculation
and exploitation of an evil nature.</p>

<p>These things are so well known that I need not dwell upon them. In
place of love, force of character, capacity, harmony of sentiments,
intellectual and bodily health, money is the <i>alpha et omega</i> of
marriage. Money dazzles most men so that they are blind to everything
else. They no longer understand that the health and the physical and
moral worth of a woman constitute a capital which is far preferable to
all the title-deeds deposited in the coffers of the future
father-in-law, which are rapidly squandered by children tainted with
bad physical or mental heredity. In this way ignorance of the laws of
heredity and the rapacity of pecuniary interests perpetually tend
toward the antisocial procreation of a degenerate posterity.</p>

<p>Inversely, a number of capable and healthy men and women remain
celibate and sterile for want of money. Capital exploits them as
workers and prevents them from reproducing their race; or else their
own foresight induces them to avoid procreation.</p>

<p>A characteristic sign is observed in military circles, especially in
the German army where officers who are not well-to-do are forbidden to
marry a woman unless she has a certain income. The officer must bring
up his family in accordance with his position. This system, which it
is sought to justify by all kinds of reasons, shows how the worship of
the golden calf and class prejudices may degenerate our manners and
customs. Without fortune one cannot serve the country as an officer,
or marry, except by selling oneself to a rich woman. In other terms,
an officer cannot marry according to his own inclination unless he
possesses a certain fortune. No doubt there are officers who marry for
love; nevertheless, they are not only obliged to have a certain
fortune, but the woman they marry must have a certain social position
and have been well educated. The wife of an officer has to take part
in balls and official gatherings. She is forbidden to carry on openly
any business, and her parents must not even be shopkeepers! In a
German town, one of my relatives heard a rich mother say to her
daughter, who could not make up her mind to marry a gentleman who
proposed to <span class='pagenum'><a name="Page_297" id="Page_297">[297]</a></span>her: "If you do not want him, let him go; we do not wish
to persuade you. We have plenty of money, and if you want to marry
later on we can easily buy you an officer!"</p>

<p>In the tyranny of class marriages, it is money which almost always
decides the question. Formerly birth and nobility were everything, and
it was these which brought power and fortune; nowadays money has
replaced them, and has monopolized universal power. If an energetic
and intelligent man revolts, by returning to modest and primitive
customs, if he dresses simply, performs manual labor, takes his meals
at the same table as his servants, etc., he is despised and is not
received into what is called good society.</p>

<p>It is only up to a certain point, and with the exercise of great
prudence, that any attempt can be made to react against the whirlwind
of our unbridled luxury, and it is in marriage that this becomes most
delicate and most difficult. A well-brought-up and well-educated man
with no money, who wishes to marry while he is a student, so as to
avoid prostitution or other evils; who is content to live in humble
quarters with his wife, each doing their own work, will have great
difficulty in finding a well-nurtured girl to consent to such an
arrangement. Everything has to be regulated according to the fashion,
customs and prejudices of the class in which he lives, and this
usually renders marriage impossible, as long as he has not what is
called a position. But no one will blame the same student for living
in concubinage with a grisette. Why cannot the same means of existence
which allow concubinage suffice for marriage? With this question I
only touch on a problem to which we shall return, at the same time
pointing out the canker which corrupts our modern sexual life.</p>

<p>By marriage for money we understand marriage which is based on
interest and not on love. It is not always a question of money; for
position, name, titles and convenience often complicate the question.
Sometimes a ruined aristocrat marries a rich tradesman's daughter, in
order to repair his fortune, while the vanity of his <i>fianc&eacute;e</i> makes a
title a desirable acquisition. Sometimes a coquette, by clever
flirtation, will simulate a love which she does not feel, to catch a
rich man in her net. But <span class='pagenum'><a name="Page_298" id="Page_298">[298]</a></span>more commonly there is calculation on both
sides and both are duped.</p>

<p>Marriage for money is not confined to the rich but also occurs among
peasants and working people. Everywhere it constitutes one of the
principal corrupting elements of sexual intercourse and procreation.
Hard-working servants who have succeeded in saving a few hundred
dollars are often married for the sake of this small sum, and then
abandoned as soon as the husband has squandered it. I do not pretend
that a marriage for money can never be happy; it may happen that the
contract is an honest one and that love follows it more or less
haltingly, especially when the calculators have taken into account
character and health, etc., as well as money.</p>

<p>There is no need for me to continue this theme any further, and I
shall conclude by stating that this system opens the door to
hypocrisy, deceit and abuse of all kinds. It is not without reason
that marriage for money has been branded with the name of <i>fashionable
prostitution</i>.</p>

<br />

<h4>PROSTITUTION AND PROXENETISM</h4>

<p>Prostitution is a very ancient institution and a sign of degeneration
which is found more or less among all nations. When woman is an
article for sale it is not surprising that those whose moral worth is
weak take the traffic into their own hands when they can, and sell
themselves to men to satisfy their sexual appetites, instead of
allowing themselves to be passively exploited as articles of commerce.
Man being the stronger finds it advantageous in the lower and
barbarous states of civilization to monopolize this traffic for his
own profit, and deliver the women under his domination to
prostitution. We have seen that fathers give their daughters, and
husbands their wives to prostitution.</p>

<p>For the same reason, the woman who prostitutes herself in our modern
civilization, always runs the risk of being abused without payment;
which is not to be wondered at considering the doubtful quality of the
usual clients of the prostitute. It is therefore natural that she
should seek for a means of protection. She thus takes a male
protector, or "bully," whom she pays; <span class='pagenum'><a name="Page_299" id="Page_299">[299]</a></span>or else she joins the service
of those who make a business of prostitution&mdash;or <i>proxenetism</i>.
Proxenetism and protectors are thus the parasites of prostitution.</p>

<p>Prostitution flourished amongst the ancients and also in the Middle
Ages, especially after the Crusades (Chapter VI). I do not propose to
write the history of prostitution; it is sufficient to be acquainted
with that of the present day. I may, however, remark that among a
number of primitive races, and in young and progressive nations, whose
sexual life is still comparatively pure, prostitution is only feebly
developed. It is especially to Napoleon I that we owe the present form
of regulation and organization of prostitutes. Like all his
legislation on marriage and sexual intercourse, this regulation is the
living expression of his sentiments toward woman; oppression of the
female sex, contempt of its rights, and degradation of its individuals
to the state of articles of pleasure for men, and machines for
reproduction.</p>

<p><b>Organization and Regulation of Prostitution.</b>&mdash;We have just seen the
social conditions under which prostitution becomes quite naturally
organized, with its protectors and its proxenetism. There is another
factor to be added&mdash;that of venereal disease. The infectious germs of
syphilis and gonorrhea are usually met with in the genital organs of
man and woman; so that every coitus between a healthy and an infected
individual may infect the former. Hence the danger of the spread of
infection increases with the number of mutations in sexual
intercourse. If a woman offers herself systematically to all the men
who wish for her, the probability that she will be infected by one of
them increases in proportion to the number of clients.</p>

<p>In the second place, as soon as she is infected, the danger is
increased by the number of men who have connection with her, for she
will probably infect a large proportion of them.</p>

<p>While paying much attention to venereal diseases and their
consequences, medicine has shown itself inconceivably blind in not
comprehending the bearing of this elementary arithmetic. We must take
into account the fact that the complete cure of syphilis is very
difficult, if not impossible, to prove; that this disease is extremely
infectious, at least during the first two <span class='pagenum'><a name="Page_300" id="Page_300">[300]</a></span>years of its course; and
that it extends to the blood and the whole organism, so that it may be
communicated, not only by large visible sores, but by small
excoriations hidden in the mucous membrane of the vagina or the mouth,
etc.</p>

<p>We must also remember that gonorrhea is less painful in woman than in
man, and that, even in the latter, it ceases to be painful when it
becomes chronic. We may add that the microbes (the gonococci) are very
difficult to reach in all the recesses of the mucous membrane of the
sexual organs in which they are hidden, and that in women they
penetrate as far as the womb, when a cure becomes almost impossible.</p>

<p>If we consider that the sexual organs of woman form deep and hidden
cavities which it is very difficult to examine thoroughly, in spite of
all the apparatus of modern surgery, and that the mouth in prostitutes
is also frequently contaminated by unnatural manipulations; lastly,
that no part of their body is absolutely indemnified, it is easy to
understand the great danger of infection in public prostitution.</p>

<p>Recognizing the danger of venereal disease, the regulation of
prostitution was instituted by medical men with the good intention of
eliminating or of diminishing its danger, since they regarded its
suppression as impossible. This system consists in the official
supervision and inscription of every woman who prostitutes herself.
She is given an official form which obliges her to submit to medical
examination once a week or once a fortnight, under the penalty of
being arrested and punished.</p>

<p>To facilitate medical control, regulation generally endeavors to lodge
prostitutes in brothels or <i>lupanars</i>, under the direction of a
proxenet. In theory, the brothel is not exactly considered as a State
institution of public health; the word <i>toleration</i> being used in this
connection, signifying that it is regarded as a tolerated evil.
Nevertheless, this distinction only rests on uncertain and subtle
characters. To tolerate, to license, to organize, to recognize and
favor, to protect and recommend are notions which merge into one
another insensibly. As soon as the State tolerates prostitution and
brothels, it is obliged to enter into official contracts with
prostitutes and proxenetism; therefore, it recognizes them. Moreover,
the services which it renders <span class='pagenum'><a name="Page_301" id="Page_301">[301]</a></span>must be paid for. It is therefore
necessary that prostitutes and proxenets should pay their tribute to
the State and to the doctors: but "the one who pays commands."</p>

<p>No doubt this proverb must not be taken to the letter, nevertheless
the one who pays always exerts a certain pressure on the one who
receives, and for this reason proxenets and inscribed prostitutes have
some idea that they form part of an official institution, which raises
their position not only in their own eyes but in those of the
irreflective masses. I will cite two examples which show how
effectively the public organization of a vicious social anomaly
confuses ideas in persons of limited intelligence.</p>

<p>One of my friends was engaged in combating the official regulation of
prostitution. A woman, who misunderstood his object, came to him
complaining bitterly of the loose life her daughter was leading, and
asked him if he could not help her by placing her in a brothel
licensed by the State; she would then be under the care of a paternal
government!</p>

<p>An old proxenet in Paris requested the authorities to transfer the
management of her brothel to her daughter, aged nineteen. Her house,
she said, was honest and managed in a loyal and religious spirit; her
daughter was capable and initiated into the business and would carry
it on in the same irreproachable manner as hitherto.</p>

<p>These two examples of ingenuousness are sufficiently characteristic of
the morality of the system. In <i>La Maison Tellier</i> Guy de Maupassant
has depicted with his masterly pen the psychology of the prostitute,
the proxenet, and their clients.</p>

<p>For reasons previously mentioned no real confidence can be placed in
periodical medical examination of prostitutes; on the contrary it
gives the male public a false security. The object of these medical
visits is to eliminate diseased women from circulation and compel them
to submit to hospital treatment. But any one acquainted with the facts
knows that the treatment is illusory. In a short time every woman in a
brothel is infected, with very few exceptions. But, on the one hand,
the proxenets and the prostitutes have every interest in shortening
the time in hospital; and, on the other hand, the visiting doctor,
who <span class='pagenum'><a name="Page_302" id="Page_302">[302]</a></span>often lives partly by their fees, is obliged to treat them with
respect. [In Paris, the doctors in charge of the inspection of
prostitutes are paid by the State, and do not depend on fees from the
women.] The treatment of venereal disease being of long duration and
very uncertain in its effects, a vicious circle is formed.</p>

<p>A conscientious Dutch doctor, Chanfleury van Issjelstein, who
attempted to eliminate all infected prostitutes from the brothels,
succeeded in almost emptying them, by subjecting the infected women to
prolonged treatment in hospital. This led to a revolt which endangered
his life, and he had to abandon his scheme.</p>

<p>In ordinary hospital practice only visible sores are treated, and
gonorrheal discharges as long as they are apparent; the prostitutes
are then allowed to return to their brothels. Moreover, inspection is
made too rapidly; for, if every woman was examined carefully from head
to foot every week, neither the brothels, the prostitutes nor the
doctors could exist.</p>

<p>Certain persons have made the proposition, as ridiculous as it is
radical, of submitting every man who visits a prostitute to medical
inspection! This would indeed be the only means of preventing the
infection of prostitutes. But I ask my readers to imagine such a
measure put in practice. Is it likely that the <i>habitu&eacute;s</i> of brothels,
some of whom visit prostitutes nearly every day or oftener, would make
this known to a doctor in their town, and submit, before each coitus,
to a medical examination which would cost them more time and money
than their pleasure! Can one imagine doctors examining whole <i>queues</i>
of clients waiting their turn in brothels when business is brisk!</p>

<p>Whilst an independent prostitute still possesses some human sentiment
and a vestige of modesty which cause her to choose as far as possible
a limited number of clients, the police certificate of regulation
officially places the woman who receives it in the class of the
pariahs of society, and this leads to her losing the little that
remains of her womanly nature. In brothels, the last vestige of her
human nature is trampled under foot.</p>

<p><b>Degrees of Prostitution. Protectors.</b>&mdash;Several degrees can be
recognized in private prostitution. A variety of prostitute <span class='pagenum'><a name="Page_303" id="Page_303">[303]</a></span>rather
less low than others, looks for clients at public balls, certain caf&eacute;s
and other doubtful localities, and hires herself to a certain number
of temporary acquaintances. The lowest and most common form of private
prostitution is that of the streets. Generally at night, but sometimes
in the daytime, these prostitutes, dressed so as to attract attention,
promenade in certain well-known and frequented streets, and solicit
passers-by. This is the common method employed in nearly all towns.
This solicitation is supervised by the police in countries where
prostitution is regulated, and is only permitted to women who possess
their certificate of inscription.</p>

<p>Here the "protector" (bully) intervenes, and keeps an eye on the
clients at the prostitute's house, or sometimes in the street. If they
do not pay up, or pay too little, or if they threaten or ill-treat the
woman, the protector administers a drubbing, and sometimes relieves
them of their purse or clothes.</p>

<p>At the same time the protector spies on the police for the benefit of
the prostitute. Sometimes he assumes the position of legitimate
husband, so as to facilitate taking rooms. A "husband" of this kind,
with a citizen's rights, is very useful to foreign prostitutes, for
without him they would risk expulsion. The protector is generally a
scamp of the worst kind, an absolutely depraved and idle vagabond who
is entirely maintained by his "wife."</p>

<p>Some protectors shine by their sexual power, and are at the same time
the real lovers of the prostitutes, who keep them, and are plundered
by them. While they submit to coitus with their clients without any
pleasure, and only simulate voluptuous sensations, they abandon
themselves to their protectors or lovers with ardor. It is needless to
add that the protectors are often criminals, or of the criminal type.
Those who are well acquainted with prostitution declare that it would
be impossible without the protector, who is at the same time the
friend, protector and exploiter of the prostitute, while the brothel
keeper is only concerned with her wholesale systematic exploitation.</p>

<p><b>Brothels and Proxenets.</b>&mdash;Under the pretext of avoiding the dangers
of prostitution in the streets, brothels were organized. These are
generally managed by an elderly female profligate, <span class='pagenum'><a name="Page_304" id="Page_304">[304]</a></span>often in
partnership with a "husband," who is only a superior kind of
protector. Officially, the prostitutes are free lodgers in the
brothel, but in reality they are often prisoners or slaves. They are
well fed and dressed in a way to attract the clients as much as
possible. Clothes, food, etc., are placed to their account and the
crafty brothel keeper generally manages to get them into debt so as to
always remain their creditor. In this way these miserable outcasts of
society, who are generally incapable of claiming their legal rights,
are more or less reduced to slavery. Apparently they are free, but in
reality they can hardly leave the house without paying their debts,
and the brothel keeper who wishes to keep them arranges so that they
cannot pay it.</p>

<p>It is not always easy to distinguish between the different classes of
prostitutes: the prostitute of the brothel, the street prostitute
under inscription or not, the private prostitute and lorette or
grisette. Sometimes a woman may rise from one class to another; but
more often she falls lower and lower.</p>

<p>We may mention here one of the dangers of brothels. Their good
organization, their medical supervision, etc., are extolled; but the
great danger of the arithmetical progression of mutations in sexual
intercourse is ignored. While a private prostitute rarely receives
more than one client in an evening, and is not absolutely obliged to
receive more, every prostitute in a brothel is forced to receive as
many as present themselves. A girl may thus have connection with men
twenty or thirty times in the same night.</p>

<p>Under certain circumstances, for instance at the time of conscription
for recruits at Brussels, the brothels are besieged to such a point
that one man has hardly time to finish coitus before another comes to
take his place. It is obvious that such "file firing" greatly
increases the danger of venereal infection, since a single infected
person is sufficient to contaminate innumerable clients (even without
the woman herself becoming infected).</p>

<p>It is often denied that the brothel is a prison, yet this fact has
been often demonstrated. When, as in France, the police can arrest a
prostitute at pleasure&mdash;often a virtuous young girl who is taken for
such&mdash;and put her on the inscription list, the thing <span class='pagenum'><a name="Page_305" id="Page_305">[305]</a></span>is obvious. I
have treated a girl who became the mistress of a police agent in Paris
under the threat of being inscribed as a prostitute.</p>

<p>Again, besides the debts we have spoken of, the proxenets have many
other ways of keeping prostitutes under their dependence. It is very
difficult for ignorant girls, placed under the ban of society, to
return to a free and virtuous life. But if a girl shows signs of
wishing to leave a brothel, heroic measures are adopted, in the form
of international exchange. A girl who is unacquainted with the
language of the country is naturally more incapable of gaining her
freedom than one who does. This is one of the reasons why the brothels
of different countries exchange their women.</p>

<p>This expedient, which also satisfies clients who desire a change,
leads to the exportation of women from one country to another, under
false pretenses, such as the promise of lucrative and easy situations.
In this way young Swiss girls are exported to Hungary, Hungarians to
Switzerland, Germans to France, French to England, Europeans to
Buenos-Ayres, creoles to Europe, etc. For example, if a young French
girl has been exported to Buda-Pest or Buenos-Ayres, we may be certain
that she will lose all inclination to run away; for what can she do&mdash;a
stranger without a cent, with her ignorance and want of character,
alone in the streets, when she does not understand a word of the
language?</p>

<p><b>White Slavery.</b>&mdash;The modern commerce in female slaves of civilized
Europe destined for prostitution is closely connected with the facts
we have just described. The manner in which brothels exchange their
merchandise only concerns one side of the question. The principal art
consists in obtaining young girls, of twelve to seventeen years of
age, for the brothels. This traffic is formally prohibited by most
laws; but what are laws made for, if not to be broken? There are so
many means of training children under some pretext or other, before
they are independent enough to escape this life of infamy. There are
so many depraved or hungry parents who are ready to sell their
children if, in hypocritical but transparent language, a good
situation is promised them with payment in advance.</p>

<p><span class='pagenum'><a name="Page_306" id="Page_306">[306]</a></span>During a railway journey, I was myself a witness of the manner in
which a young girl of twelve was sold in this way and sent to
Pressburg. I was also simple enough to try and appeal for the
intervention of a consul and an ambassador to prevent the perpetration
of the crime. They only replied by shrugging their shoulders. How
could I prove the matter before a tribunal? The child was accompanied
by a woman who admitted to me that there could hardly be any other
question than the sale of the child for prostitution. She had only
been ordered to take the child to Vienna, where they would come and
take her. This shows the impotence of any person who tries to prevent
such infamies.</p>

<p>During the last few years an international organization has at last
been formed to combat white slavery; but so far it has not obtained
much result. By the aid of depraved parents and all their criminal
system of seduction, the proxenets always find a way of attaining
their object. Moreover, it is difficult to see how the State can
prevent proxenetism from obtaining its merchandise, so long as it
tolerates and licenses it. We must remember that very young girls,
almost children, are the most easy to seduce and the most sought
after.</p>

<p><b>The Training of Prostitutes.</b>&mdash;The most repugnant aspect of
proxenetism is the seduction and systematic training of the girls. The
desire for money and fine dresses, the promise of good situations, and
especially alcoholic intoxication, all play their part in the
diabolical art of proxenetism. Many young girls, frivolous and fond of
pleasure, but not wishing to go any further, are easily seduced under
the influence of wine. As soon as some protector has succeeded in
seducing a girl, he trades on her shame and fear of discovery, adding
threats and blackmail. When she has become sufficiently accustomed to
sexual intercourse, she is initiated into the high-school of vice, and
systematically instructed in exciting the sexual appetites of men by
all possible means, natural or otherwise. She is first of all taught
how to simulate the venereal orgasm by her movements, breathing, etc.;
to practice <i>coitus ab ore</i>, etc.; to conform to the pathological
requirements of masochists, sadists, etc., (Chapter VIII). Girls who
have been seduced and abandoned, and <span class='pagenum'><a name="Page_307" id="Page_307">[307]</a></span>those who have had illegitimate
children, are the most suitable objects for exploitation by the
jackals of proxenetism. If it is objected that the majority of
prostitutes have a bad hereditary taint, and that their frivolity and
idleness incline them from the first to their trade, I reply that
frivolity and love of pleasure are not at all the same thing as the
ignoble slavery and disgusting life of a prostitute in a brothel.</p>

<p>The part played by alcohol in prostitution has not been estimated at
its true value. The coarser and more degraded forms of prostitution
would not be possible without it. It is by the aid of alcoholic orgies
that most girls are seduced, and by chronic drunkenness that they
sustain themselves in their degradation.</p>

<p><b>Localized Prostitution.</b>&mdash;In certain towns, Hamburg for instance, an
attempt has been made to establish an organization intermediate
between the brothel and private prostitution, by compelling all
prostitutes to inhabit certain special streets which are reserved for
them, at the same time being inscribed by the police. The result has
been deplorable, and these streets have become uninhabitable. It must
be borne in mind that the owners or managers of these houses become
from this fact more or less analogous to proxenets. Whoever lets his
house for such an object must possess very little sentiment of modesty
and duty, for he lives indirectly on the produce of prostitution.</p>

<p><b>Clandestine Brothels.</b>&mdash;Besides the official brothels, of which we
have spoken, there are a number of secret organizations of all kinds,
which the State is the less able to prevent as it organizes and
tolerates prostitution and proxenetism on its own account. A number of
taverns possess secret chambers which are only small brothels, in
which the servants act at the same time as prostitutes.</p>

<p>It is the same with many small shops (gloves, perfumes, etc.), whose
innocent appearance only serves as a blind. A number of <i>caf&eacute;s
chantants</i> are also connected with prostitution and proxenetism.
Certain tobacco shops, etc., sell obscene objects such as pornographic
pictures. All these things act especially on youth and become
disseminated in colleges.</p>

<p><span class='pagenum'><a name="Page_308" id="Page_308">[308]</a></span><b>The Number of Prostitutes.</b>&mdash;The number of prostitutes has been
estimated at 30,000 in Berlin, 40,000 in Paris, and 60,000 in London.
It can hardly be assumed that all these women have a pathological
heredity. As soon as the State recognizes the right of existence of
this dung-heap, by its toleration and organization, corruption
hitherto hidden and ashamed raises its head and becomes more and more
bold, even dragging public organs into its sink. It is the public
especially, but also the authorities and the doctors who become
corrupted by contact with official proxenetism, which confuses the
ideas of morality in every one's head (vide <i>La Maison Tellier</i>, de
Maupassant). They shut their eyes to the haunts of vice. The proxenets
feel that they are important personages, and the more enterprising of
them very often enjoy secret favors and receive visits from State
officials, and even married persons of high position. It is not
difficult for any one who reflects a little to see what this state of
things leads to.</p>

<p><b>Prostitution and the Police.</b>&mdash;The police know very well that in
certain brothels prostitution is not only associated with alcoholic
excess, but that certain houses become the haunts of criminals. They
even regard certain low-class brothels and taverns frequented by
prostitutes as very useful for the discovery of criminals. Spies of
all kinds are met with in these places, from the secret agent who
tracks a criminal and flirts at the same time with the prostitutes, to
the counter-spy employed by the proxenets to watch the secret agent.
It is here that the criminal world acquires its rakish manners, but
its weakness for women and alcohol cause it to fall early into the
traps of the secret police. It is here also, as well as in the salons
of high-class proxenetism, that we meet with those indefinable
individuals who are to-day secret agents of the government, to-morrow
false noblemen or criminals, and the day after proxenets, and whom a
former minister of the German Empire designated by the euphemistic
term of "non-gentleman."</p>

<p><b>The Psychology of Prostitutes and the Cause of Prostitution.</b>&mdash;The
psychology of prostitutes is a difficult and complicated subject.
According to the point of view of those who judge them, they are
considered as women of evil and incorrigible <span class='pagenum'><a name="Page_309" id="Page_309">[309]</a></span>instincts, or as the
victims of our bad social organizations. These two assertions are by
their exclusiveness equally false. Urged by Christian charity, many
societies for the improvement of morality have attempted to rescue
fallen women; but, as might be expected, the results have not been
satisfactory. In fact, the mind of woman is quite differently
dominated by sexual ideas and their irradiations than that of man. It
is also less plastic, and becomes more easily the slave of habit and
routine. If, therefore, a woman has been systematically trained in
sexual aberrations from her youth upward, all her ideas are
concentrated on debauch and sexual intercourse, so that it becomes
impossible later on to restore her to a life of serious social duty.
Rare exceptions confirm this rule. Moreover, sexual excitation in
women awakens sexual desire, which becomes exalted by repetition and
habit.</p>

<p>On the other hand, it is necessary to recognize that girls who are
idle, of weak character, hysterical, easily suggestible, coquettes or
nymphomaniacs, are subjects specially disposed to become seduced.
Lastly, poverty is one of the most powerful auxiliaries of
prostitution. I do not wish to be sentimental, nor to give too much
weight to the well-known statement that a poor woman prostitutes
herself to appease her children's hunger, or her own. No doubt this
happens among the oriental Jews and among the proletariat of large
towns, but it is, on the whole, exceptional.</p>

<p>Poverty acts indirectly in a much more intense and efficacious manner.
First of all it compels the proletariat to live in the most disgusting
promiscuity. Not only do the father, the mother and the children
occupy the same room, but they sleep there, often in the same bed. The
children are witnesses of their parents' coitus and become initiated
in sexual intercourse, often in its most bestial form, under the
influence of alcohol, for example. Neglected and herded together with
other children, most of them as badly brought up as themselves, from
their early youth they become acquainted not only with the most gross
and filthy things, but also with the most pathological and deformed
excrescences of the unhealthy life of towns. In the proletariat <span class='pagenum'><a name="Page_310" id="Page_310">[310]</a></span>of
certain towns there are few girls of fourteen years of age who are
still virgins.</p>

<p>Again, poverty urges parents to exploit their children, for it is easy
to deliver them into the hands of proxenetism. But this is not
confined to the poorest classes; among small tradespeople, poverty is
also an indirect agent of prostitution. Here again the effect of
pitiless exploitation is seen; in certain occupations which leave the
girls free evenings, and also in certain shops, the proprietor only
pays his employ&eacute;s an absurdly small salary, because they can add to it
by prostitution. For this reason, many saleswomen, dressmakers, etc.,
are obliged to content themselves with a minimum wage. When they
complain, and especially when they are good looking, they are often
given to understand that with their attractive appearance it is very
easy for them to increase their income, for many a young man would be
glad to "befriend them," to say nothing of other insinuations of the
same kind. I have already pointed out how waitresses are utilized as
bait in certain taverns, etc. Let us cite a few figures:</p>

<p>About 80 per cent. of the prostitutes in Paris have some occupation
besides prostitution.</p>

<p>In factories, shops, etc., the average wage of men is 4 francs 20. per
day; that of women 2 francs 20.; but in domestic service it is only 2
francs 10. for men and 1 franc 10., or even 90 centimes for women,
even where the latter do the same work! Is it to be wondered that they
have recourse to prostitution?</p>

<p><b>High-class Brothels.</b>&mdash;In these establishments the life of the
prostitute is much more agreeable: the goods of superior quality
demanded by rich and fastidious clients requires better treatment and
special care. I will cite a case published in the annual report of the
Soci&eacute;t&eacute; de Pestalozzi (for cruelty to children) at Vienna:</p>

<div class="block"><p>"In October, 1904, the Tyrolean Society for Abandoned Infancy
sent us the papers of a young Tyrolean girl of eighteen, who was
found at Venice under police control. Our attention was drawn to
the youth of this girl and the incapacity of the father to
induce her to reform. We were requested to restore her, if
possible, to an honest life.</p>

<p>We made the usual inquiries. Having many brothers and <span class='pagenum'><a name="Page_311" id="Page_311">[311]</a></span>sisters,
this girl, at the age of fourteen, obtained a situation at
Innsbruck, where she was badly treated. She went away and gave
herself gradually to prostitution, latterly at Vienna.</p>

<p>We had an interview with her at our office and ascertained that
she had experienced ill-treatment at Innsbruck. She had a modest
demeanor and made a good impression. She regarded her future
with equanimity, admitting that she was excluded from society,
but speaking of her trade as seriously as if it was licit and
officially recognized.</p>

<p>She assured us that her parents, having great difficulty in
gaining a livelihood, agreed with her in her choice of a
"business." She was on very good terms with them and sent them
money.</p>

<p>To obtain a certificate from the police, the consent of her
parents was necessary. Her mother had told her that if she
remained pious and honest no one could reproach her. She held
"Madame" (the proprietress of the brothel) in high esteem, on
account of her kind treatment of her "boarders." The house in
which she was located was first-class, both as regards clients
and treatment. There were about a dozen young girls there, most
of them younger than herself, all with their parents' consent;
and many of them sent home what they earned.</p>

<p>She said that her companions were very happy, being well fed and
clothed, and earning from 120 to 240 crowns a month. With much
ingenuousness she told us how Madame, whom she greatly
respected, had looked after two old "boarders," who no longer
had any clients. She also had a protector.</p>

<p>We tried to induce her to commence another life, promising her a
situation, but she refused, saying that even if she wished to do
so Madame would not let her go; besides, she would always be
reproached for her past life, and she did not wish to live with
people who would always despise her. She had already suffered
enough trouble and did not wish to launch on the unknown.
Moreover, she had lost her former habits and had never learnt
anything seriously. In short, she did not wish to give up her
pleasant and comfortable life!</p>

<p>This conversation led us to the conclusion that the case in
question was not of a nature to justify any action on the part
of our society for the rescue of young women.</p>

<p>In spite of her tender age, this girl gave us the impression of
mature judgment. It appeared already much too late to attempt to
recommence her education. She also showed signs of great anxiety
when we spoke to her of leaving her brothel.</p></div>

<p><span class='pagenum'><a name="Page_312" id="Page_312">[312]</a></span>This case requires no comment; it gives a good idea of our social
condition. The religious piety of this girl, and her profound
veneration for "Madame," are typical of the deviation of moral sense
by the suggestion of environment.</p>

<p><b>Varieties in Prostitutes.</b>&mdash;We thus see that prostitutes constitute a
collection of very different individuals. Although it may be true
that, on the average, their ranks are recruited from girls who are
coarse, shameless, depraved and alcoholic, it is no less false to
conclude that all are of bad heredity. A considerable number are
pathological individuals, including hysterical subjects, nymphomaniacs
and other psychopaths. Others again are naturally amoral, stupid, idle
and deceitful, or have been accustomed to vicious surroundings from
infancy; or else they are of an absolutely indifferent and apathetic
nature, or very suggestible and yielding to every seduction and
external impulse. The latter perhaps form the largest contingent,
because they most easily become the prey of proxenetism.</p>

<p>Many of them have fallen by seduction. Ashamed of their first error,
and not having the courage to bear the consequences, they gradually
sink into the swamp of prostitution. Illegitimate births play a great
part here.</p>

<p>A certain class of prostitutes ply their trade simply from poverty and
want, being ashamed of it but profiting by it to maintain their
family. But poverty acts chiefly in combination with other causes.</p>

<p>There still remains a very limited group formed by individuals who
give themselves up to prostitution for love of it. These are generally
women with a morbid and violent sexual appetite, joined to want of
moral sense. Rich women, even countesses and princesses have been
known to become prostitutes.</p>

<p>This diversity among prostitutes explains why there are different
degrees in prostitution. Although its depravity is often more or less
masked by fine clothes and good cheer, the lowest level is represented
by the girl of the brothels, who is little more than an instrument for
coitus in the hands of proxenetism (with the exception of certain
high-class brothels). It is the prostitutes of low-class brothels for
soldiers who lead the most miserable life. Such houses only keep
refuse merchandise, <span class='pagenum'><a name="Page_313" id="Page_313">[313]</a></span><i>i.e.</i>, old prostitutes who are no good for
anything else. There is no sadder sight than a soldiers' brothel.</p>

<p>The prostitution in <i>caf&eacute;s</i>, scent shops, glove shops, etc.,
constitutes a slightly higher grade. As regards danger of venereal
infection this is as great as anywhere, but the girls are rather more
independent and lead a more natural life. It is precisely because
these places are not under legal protection, that the patrons or
protectors of prostitutes cannot employ the terrorism of licensed
proxenets.</p>

<p>The free prostitutes of the streets are about on the same level. They
are not dependent on proxenetism, but only on their protector and
proprietor, which is a trifle less degrading. What degrades them most
of all is police inscription, obligatory medical inspection, and the
miserable system of solicitation on the pavement. It is necessary to
have lost all feeling of modesty, and to possess a cynical audacity to
become a street prostitute.</p>

<p>Prostitutes who only practice occasionally and have not the courage to
solicit, nor to be inscribed by the police, belong to a higher level.
But in countries where regulation is in force they always run the risk
of being arrested by the police and put on the inscription list. These
private prostitutes constitute the intermediate stage between
prostitution properly so-called, and venal concubinage, which we shall
speak of later.</p>

<p>The army of prostitutes is partly composed of pathological
individuals. Alcohol and vicious habits increase their abnormal
tendencies, so that their behavior leaves nothing wanting in the way
of temper, impulsiveness, cynicism and insolence. This is seen every
day in hospitals for venereal disease. As soon as a prostitute finds
her physical condition improve after a few days in hospital, sexual
abstinence arouses her appetite to such an extent that she indulges in
lesbian love with her companions, or shows herself naked at the
windows, etc. Some prostitutes of better quality suffer at first from
the scandalous tone of the brothel, but they generally become used to
it, and end with adopting it themselves. Honest women, infected
accidentally or by their husbands, suffer martyrdom when they are sent
to the venereal divisions of hospitals.</p>

<p><span class='pagenum'><a name="Page_314" id="Page_314">[314]</a></span><b>The Fate of Prostitutes.</b>&mdash;What becomes of prostitutes in the course
of time? They cannot remain very long in the brothels for they only
accept young and fine-looking girls. It would be interesting to follow
the fate of all these women. At all events nothing is more absurd than
the common saying that the suppression of brothels increases
prostitution in the streets, and that their introduction suppresses
it. It is obvious that, as the women in brothels have to be
continually renewed, they must be continually thrown onto the streets.
No doubt many prostitutes die at an early age from the results of
alcohol and syphilis. The only resource left to many, when they are
ejected from the brothels, is to solicit in the streets or to join
clandestine brothels or taverns of the same nature.</p>

<p>The most profligate, those who look upon their profession from the
artistic or the commercial points of view, know how to advance
themselves and become "Madames"; but these are comparatively few in
number. Some end in suicide or lunatic asylums.</p>

<p>As a last resource, when no man will have anything to do with them,
many of them take to the lowest occupations, such as cleaning
lavatories, etc. At Munich it used to be proverbial that the class of
"Radiweiber" and "Nussweiber" (old women selling nuts etc., at the
street corners) were mostly recruited from old prostitutes.
Occasionally a better class prostitute succeeds in getting married.</p>

<p>If we consider without prejudice the miserable life of a prostitute,
we cannot hear the term "<i>fille de joie</i>" without a feeling of sadness
and indignation, for it conveys such bitter and tragic irony. If we
could ourselves experience the true state of mind which is hidden
behind the smiles and songs of so many miserable singers at caf&eacute;
concerts, and behind the brazen artifices of many prostitutes; if we
could learn their past life and the cause of their fall, no man with a
spark of pity or sympathy for his fellows could relish with a light
heart a "joy" bought at such a price. For those who read German, I
recommend on this subject: <i>Tagebuch einer Verlornen</i>, by Marguerite
B&ouml;hme. (Berlin: Fontane, 1905.)</p>

<p><b>Prostitution and Sexual Perversion.</b>&mdash;If it is true that many
prostitutes have a pathological heredity, it is still more sure that
<span class='pagenum'><a name="Page_315" id="Page_315">[315]</a></span>they often have to submit to the fancies of pathological clients. The
numerous sexual anomalies, of which we have spoken in Chapter VIII,
are closely connected with prostitution. The refinement of modern
civilization is so complete that it supplies localities and women for
the special use of each pathological form of the sexual appetite.</p>

<p>So far we have only spoken of female prostitutes, and we have seen how
they conform to the customs of sadists, masochists, etc. They allow
themselves to be maltreated by the former, and maltreat the latter; or
else they play at exhibitions symbolical of cruelty or humiliation.</p>

<p>For male inverts, on the other hand, there exist male brothels, in
which young boys practice pederasty for money. For certain rich
<i>rou&eacute;s</i>, or for those affected with pederosis, children are kept. This
last class of goods is very dear, for there is always a risk of the
law intervening. Young virgins also fetch a high price; and they even
try to sew up the hymen after their defloration, so as to offer them
several times as virgins!</p>

<p>With what we have said in Chapter VIII, these indications will suffice
to show that modern prostitution and proxenetism constitute a public
disgrace, intended to exploit the unbridled desires of men for profit.
This system has been defended on the grounds of hygiene and the
protection of virtuous women against the assaults of men, etc. In
reality, it has resulted in corrupting and effeminating men; in
restricting the normal sexual intercourse of youth in its natural
association with an inconsiderate love; in degrading love itself; in
debarring a great number of capable and virtuous women from marriage,
from love, and from sexual intercourse in general; lastly, in causing
complete aberration of the whole sexual life of modern society.</p>

<p>Contemporary literature has begun to consider the psychology of
prostitution. We have already mentioned <i>La Maison Tellier</i> by de
Maupassant; Zola's <i>Nana</i> is the history of a high-class prostitute
related in the well-known realistic manner of the celebrated novelist,
in which he describes the sexual depravity existing in certain
Parisian circles of the Second Empire.</p>

<p>I will now make a few remarks concerning a social movement <span class='pagenum'><a name="Page_316" id="Page_316">[316]</a></span>organized
against the regulation of prostitution, called abolitionism.</p>

<p><b>Abolitionism and Regulation.</b>&mdash;An Englishwoman, Mrs. Josephine
Butler, undertook, in the name of liberty, a campaign against
proxenetism, white slavery and the State regulation of prostitution.
She also attacked the injustice of the Code Napoleon toward women,
especially the prohibition of inquiry into paternity, which throws
girls who have been seduced into the arms of prostitution. The
abolitionists contest the right of police inscription of prostitutes
under the pretext of hygiene, of submitting them against their will to
medical inspection, and of keeping them in brothels. They claim severe
laws against proxenetism and oppose toleration.</p>

<p>In medical circles the system of regulation has generally been
defended. It is urged that society has the right to protect itself
against dangerous infection, and that, with this object, it has as
much right to treat infected prostitutes compulsorily, as those
affected with smallpox or cholera. Owing to their shameful trade, they
maintain that these women have lost all claim to special
consideration.</p>

<p>This argument appears very reasonable at first sight, but it takes
quite a different aspect when the facts are examined more thoroughly.</p>

<p>First of all the comparison with smallpox and cholera is illogical,
for these diseases endanger the innocent public, while the man who
makes use of prostitution is quite aware of the danger he runs.
Society is under no obligation to provide healthy prostitutes for the
use of Don Juan.</p>

<p>Against this it is stated that innocent wives are often infected and
made to suffer for the sins of their husbands. But such an extensive
blending of the State with family life does not appear to be
admissible, and would lead to crying abuses. Society has neither the
right nor the duty to facilitate the dangerous or injurious acts of
certain individuals at the expense of others, by rendering them less
dangerous, so that certain third parties may be less liable to suffer.
This is an absurd sophism. The duty of society is to make responsible
the one who has committed the dangerous or injurious act, and to
punish him if he has done <span class='pagenum'><a name="Page_317" id="Page_317">[317]</a></span>harm. Here, on the contrary, one only of
the culprits (the prostitute) is compelled to keep to her vile trade,
while the man who makes use of her, and often infects her, is free
from any responsibility. Moreover, the State has no right to act
against responsible persons under the pretext that their future
sentiments or actions would have dangerous consequences for others;
this would lead to arbitrary abuse of power. The insane, and habitual
criminals make the only exceptions, for their abnormal and
irresponsible cerebral organization is a perpetual danger to society.</p>

<p>There is one question, however, which arises: Can prostitution in
itself be regarded as a misdemeanor punishable by law? If this were
the case, the client would have to be punished as well as the
prostitute; or both of them be sent to reformatories. This is the only
logical consequence, for in such cases the two contractors are equally
guilty, and also equally dangerous as regards infection.</p>

<p>How, therefore, can the system be justified which brands and inscribes
the prostitute only; which is not content with tolerating her vile
trade instead of punishing it, but gives it official sanction, causing
her to fall lower and lower; which finally, to crown the work,
licenses the proxenetism which exploits her vice? It is difficult to
imagine more complete hypocrisy, or a more contradictory system.</p>

<p>In former times when slavery was allowed, men's will and pleasure were
sufficient to justify such measures, which created for their profit a
class of female pariahs; and this was frankly and openly admitted.
Nowadays, the equal rights of women which are officially recognized in
civilized countries no longer allow it, and hygienic arguments only
can give such modern barbarity the hypocritical appearance of
justification. Lunatics and criminals are only locked up as a measure
of safety, and to attempt to improve them; but their bodies are not
allowed to become an object of commerce for the pleasure of other
members of society.</p>

<p>But the results of honestly interpreted statistics contradict the
apparent justification of the regulation of prostitution, in the name
of hygiene. It is intended to furnish men with a <span class='pagenum'><a name="Page_318" id="Page_318">[318]</a></span>means of coitus free
from danger; but the facts prove that venereal disease has not been
diminished by this means. The false security given to men officially
by regulation makes them all the more careless. The multiplication of
the sexual connections of each prostitute increases the danger of
infection at least as much as the elimination of a few diseased
persons diminishes it.</p>

<p>The corruption of the State and its officials, especially the police
and the medical inspectors of brothels, the general depravity which
results from official toleration, and the perversion of ideas of
morality among the public, increase habits of prostitution, and with
it the danger of infection. Assured of impunity the pimps and their
acolytes become more and more audacious and extend their business,
while the prostitutes, whose number is increased by this system, seek
to escape the police and practice their trade clandestinely. It is no
wonder that the swamp to be purified becomes more and more infectious.
Can it be conscientiously said that hygiene has benefited? This is
well seen in Geneva and in France. It is enough to compare the number
of cases of venereal disease and of prostitutes in countries where
regulation is in force, with those which do not employ it, to show the
complete fiasco of the system from the hygienic point of view. On the
average, the number of infectious cases is nearly the same with or
without regulation and depends on many other causes. I cannot enter
into the details here and must refer to the statistics and to the
works published by the Abolitionist Federation (6 Rue St. L&eacute;ger,
Geneva).</p>

<p>Of all that has been published, nothing appears to me more conclusive
than the masterly statistics of Mounier, for Holland, in 1889. Even
among medical men, the originators of regulation, the abolitionist
point of view is steadily gaining ground. It is beginning to be
understood that the toleration of proxenetism, and even the
inscription and medical inspection of prostitutes, are vicious methods
of social sanitation against venereal infection.</p>

<p>But by the suppression of official toleration and regulation, the
question of prostitution is in no way settled. This has only a
negative action, important for the tactics of those who wish to <span class='pagenum'><a name="Page_319" id="Page_319">[319]</a></span>upset
a scandalous abuse, but which does not respond to the higher task of
extirpating the root of the evil. The positive work will only begin
when the State is relieved of its shameful compact with proxenetism
and prostitution.</p>

<p>In the following chapters we shall examine the remedies which must be
applied to our sexual anarchy, the result of masculine autocracy, as
Russian anarchy is the result of Tsarism. I will first make a few
observations from the medical and hygienic point of view, to the
partisans of regulation. They exclaim that the abolitionists are
fanatics, who, from their absence of scientific spirit, will deluge
society with venereal disease. This bogy has no sound foundation. The
State regulation of prostitution applied to certain women has not
diminished the amount of venereal disease, because it does not reach
it. The State concession of an unnatural vice cannot be hygienic.
Moreover, it is impossible to completely disinfect prostitutes, this
disinfection is quite illusory, unless it is also applied to their
clients, which is impracticable.</p>

<p>In France, where the system of regulation has existed for a long time
in its strictest form, venereal diseases are extremely prevalent;
while in Switzerland, where it only exists at Geneva, having been
suppressed for some years in the Canton of Zurich, they are less
frequent. Geneva is not less contaminated than other towns in
Switzerland, in spite of its model brothels, and Zurich has lately, by
popular vote, confirmed abolition by a crushing majority, in
opposition to a few interested persons who wished to re&euml;stablish the
brothels under futile and fallacious pretexts. Some clandestine
brothels still exist in towns where the authorities shut their eyes.</p>

<p>It has also been maintained that the number of sexual misdemeanors
would increase with the suppression of brothels. This is another
illusion. The majority of sexual misdemeanors are due to psychic
anomalies (Chapter VIII) or to the effects of alcoholic intoxication.
If they have any relation to prostitution, it is rather that of being
favored by its orgies.</p>

<p><b>Remedies for the Evil.</b>&mdash;What is wanted first of all are severe laws
against proxenetism. It is indisputable that commerce made with the
body of one's neighbor is illegal, even when the <span class='pagenum'><a name="Page_320" id="Page_320">[320]</a></span>latter gives
consent. It is a crime or misdemeanor which should be prosecuted like
negro slavery or usury. We should not wait for a complaint to be
lodged, but prosecute proxenetism officially, for the victims are
hindered by shame from coming forward. The pimps of proxenetism are
recruited from the dregs of society. In this domain, as in the others,
penal law should not be put in force; the object should be the
protection of society and the improvement of the criminal.</p>

<p>As regards prostitution itself, it cannot be made a misdemeanor
without opening the door too widely to complete arbitrariness. The
State cannot prevent a responsible adult from disposing of his own
body, without introducing religion and metaphysics into legislation;
but the State can require those who practice prostitution not to
molest the public. It has, therefore, the right to punish solicitation
in the streets by fine or imprisonment, especially in often repeated
offenses. It can also give persons of both sexes, who are victims of
venereal disease, the right of claiming damages by civil law. The
legality of this right of indemnity has been much contested. In my
opinion it is legitimate when the State no longer tolerates or
regulates prostitution; but so long as it does this, and submits
prostitutes to obligatory medical treatment, the States takes the
responsibility of their health. Under the r&eacute;gime of regulation, an
infected person could logically claim damages from the State, or, at
any rate from the pimps of licensed proxenetism.</p>

<p>The question of responsibility is quite different when prostitution is
free. The sexual intercourse of a free prostitute with a man may be
regarded as a private contract in which each party has the same rights
and obligations. If one of the two contractors deceives the other by
concealing venereal disease, the latter has the right to claim
damages, if there is sufficient proof of infection from this source.</p>

<p>The right of indemnity does not, however, constitute the principal
point. In order to successfully combat prostitution and venereal
disease, fundamental social reforms are necessary.</p>

<p>(1). First of all the system of exploitation of the poor by the rich
should be put an end to, the work of the poor being <span class='pagenum'><a name="Page_321" id="Page_321">[321]</a></span>remunerated at
its true value. This requires a social transformation of the relations
between capital and labor.</p>

<p>(2). The use of narcotics, and especially alcohol, should be
suppressed.</p>

<p>(3). The false modesty concerning sexual intercourse should be done
away with.</p>

<p>(4). The public should be instructed in the dangers of venereal
disease and in the means of preventing contamination. The only certain
means of curing them consists in not contracting them.</p>

<p>(5). Cleanliness should be universally encouraged, especially in
sexual intercourse.</p>

<p>(6). Preventive measures should be employed in every coitus, the
object of which is not procreation.</p>

<p>(7). The treatment of venereal diseases in hospitals should be carried
out in a decent and humane manner, so as not to shock the modesty of
either sex, especially women, and so that patients need not be ashamed
of submitting to medical treatment. Nowadays the venereal divisions of
hospitals often more resemble brothels. This state of things makes it
impossible for any woman with a particle of modesty to stay in these
places. It is evident that women who are more or less virtuous, and
even the better class of prostitutes, will avoid such hospital
treatment as much as possible, and will thereby become the worst
sources of infection.</p>

<p>By treating venereal disease in hospital with more regard for decency
and modesty, by abolishing the brand of shame, and by separating
patients according to their behavior, we might succeed in improving a
state of things which is often unbearable. Patients with venereal
diseases would then more willingly submit to hospital treatment and
would be more easily cured. In Italy much progress has already been
made in this direction.</p>

<p>In conclusion, I am convinced that if we should be contented for the
present with damming up prostitution and suppressing the causes which
render prostitutes more and more abject, without yet being able to
abolish the whole evil, a transformation of our social life, and
especially the suppression of the reign of capital as a means of
exploitation of the work of others, <span class='pagenum'><a name="Page_322" id="Page_322">[322]</a></span>and suppression of the use of
alcoholic drinks, would eventually succeed in the gradual extinction
of prostitution and the substitution of concubinage, which has much
less evil results.</p>

<br />

<h4>VENAL CONCUBINAGE</h4>

<p>Venal concubinage occupies an intermediate position between
prostitution and concubinage. It is distinguished from the latter by
the fact that it is remunerated; but the distinction is very fine.</p>

<p><b>Lorettes.</b>&mdash;This is an old term which may be applied to paid women
who are not regular prostitutes. It is hardly possible to distinguish
them from clandestine prostitutes (not on the police inscription).
They are women who do not practice solicitation or sell themselves to
the first comer, but generally keep to one man for a time.</p>

<p><b>Grisettes.</b>&mdash;The Parisian grisette, whose type has become classic, is
a higher class of woman who, at any rate in her primitive simplicity,
was not wanting in romance. Relations with a grisette may be compared
to limited and free marriage, in which there is comparative fidelity.</p>

<p>Like some of the free prostitutes, the grisette does not live only on
the support of her lover. She is often a dressmaker or a shop-girl,
and makes arrangements with a lover so as to live more comfortably.</p>

<p>When the grisette acts as her lover's housekeeper and lives with him
on terms of the closest intimacy, the <i>liaison</i> takes a more serious
character and there is a certain degree of affection or even love.
However, all these concubinages are generally limited to a few weeks
or months, so that the natural love of the woman becomes blunted by
successive polyandry. It is always more or less a question of "an
accessory business."</p>

<p>There are all kinds of lorettes and grisettes, but as a rule they are
generally attached to small tradesmen, students, workingmen, etc.,
rather than to rich men. It is a kind of contract for a limited
period. This system is very widespread in large towns, where the
inhabitants do not interfere with each other's affairs; but is
difficult to manage in small towns, where every one knows everybody.</p>

<p><span class='pagenum'><a name="Page_323" id="Page_323">[323]</a></span><b>Mistresses.</b>&mdash;These may be called the aristocrats of the species.
Here we see more distinctly the transition from venal love to free
concubinage based on mutual love. The <i>hetaira</i> of the ancient Greeks
(vide Chapter VI) corresponded more or less to the modern mistresses,
especially to the intelligent mistresses of men in high positions. In
certain respects we may say that George Sand, for example, was a
<i>hetaira</i> from pure love, while among the Greek <i>hetaira</i> money played
a great part. Some mistresses are paid; others live on terms of
equality with their lovers; others again maintain their lovers. We
must also distinguish between mistresses who live with married men,
and those who live with bachelors.</p>

<p>The most typical case is that where a bachelor who wishes to remain
free takes a mistress, whom he also makes mistress of his house, and
who thus becomes an illegitimate wife who may separate from him when
it pleases her. Some women contract this kind of union without being
actually paid, simply for their maintenance, in return for which they
do the housework. Here there is no actual sale of the body. The
contract may be indefinite or limited. In such cases the effect of
money on the attitude of the man toward his mistress is evident; his
tone is generally less respectful toward paid mistresses than toward
those who are not paid. The love of the paid mistress is little more
durable or more intense than that of the grisette, the situation being
almost the same.</p>

<p>Zola's <i>Nana</i> prostituted herself regularly with rich men: secondly,
she was the mistress of Fontan, who plays the part of a high-class
protector; thirdly, she fell in love with Georges in quite an idyllic
fashion. Bordenave, the manager, had good reason in wishing his
theater to be called a brothel, as he was more of a pimp than a
theatrical manager. This example, a little far-fetched, shows how
ideas pass from one to another in this elastic domain.</p>

<p>There are also married mistresses. The position of mistress to a
married man is, on the whole, more delicate than that of mistress to a
bachelor. We are only concerned here with paid mistresses. They seldom
give themselves to married men except when the home life of the latter
is more or less disorganized; <span class='pagenum'><a name="Page_324" id="Page_324">[324]</a></span>when the husband is separated from the
wife, or when he lives in open warfare with her. A married man, on the
contrary, may secretly visit brothels or private prostitutes, often
even with his wife's knowledge, because the prostitute can have no
influence in family affairs. This reason has even been used for the
defense of prostitution. It is true that married men often have
connection with other women, and the term mistress has been applied to
the women who take part in this intercourse, whether they or their
lover, or both of them, are already married. But in this case money is
usually only a secondary consideration, when the households concerned
are not broken up. It is often only the maneuver of an intriguer who
tries to separate a husband from his wife to marry him herself and
monopolize his fortune. It is sufficient to show how difficult it
often is to distinguish the paid mistress from the woman who does not
give herself from interest but from passion, or from the intriguing
adventuress who tries to make a good catch.</p>

<p>Lorettes, grisettes and paid mistresses seldom have children. These
women are more rarely infected with venereal diseases than
prostitutes, but they are better acquainted with the methods of
preventing conception.</p>

<p>The fate of the children of venal concubines is generally very sad.
They are not the fruits of love but of a sexual union based on
idleness and lewdness. If conception occurs in spite of all
precautions, artificial abortion is attempted, or if this fails the
child is sent to the "baby farmer," who gets rid of it. The women who
dispose of their children in this way are often of the better class;
common prostitutes often love and take care of their children, while
the young ladies of society generally try and get rid of their
illegitimate children, because they are much more compromised. Some
married women even do not hesitate to perform abortion when a child
inconveniences them.</p>

<p>We have only mentioned the fourth group of women with which we are
concerned, because of its mercantile nature. Every union in which a
human being gives love for money is unnatural. Venal love is not true
love, but an improper contract between man and woman, with the object
of satisfying the sexual appetite, without any regard to the higher
object intended by nature. <span class='pagenum'><a name="Page_325" id="Page_325">[325]</a></span>It sometimes happens that similar
contracts are made in the inverse direction, when a nymphomaniacal
woman purchases a fine young man, under some pretext or other. Inverts
also pay boys to satisfy their perverted appetites.</p>

<p>However unsavory may be the contents of the present chapter, it was
necessary to write it in order to give a clear idea of the subject.
Under the pretense of virtue venal love has too long been covered with
a veil of hypocrisy. Prostitution, marriage for money and venal
concubinage are, each in its way, elements of corruption and decadence
which, combined with alcohol, gambling, speculation, the greed for
money and pleasure in general, threaten our modern culture with ruin.
Among these anomalies, the State organization of prostitution being
the most monstrous, it is necessary to begin with its suppression.</p>

<p>Among the ancients, the goddess Venus or Aphrodite was the symbol of
beauty and love. Although somewhat sly, she was fecund, full of desire
and charm, and embodied not only the natural aspirations of man, but
also his artistic ideal. Nowadays, she is dragged in the mire by two
false gods&mdash;Bacchus, who makes a gross and vulgar brute of her, and
Mammon, who transforms her into a venal prostitute&mdash;while a
hypocritical religious asceticism, endeavors in vain to confine her in
a strait-waistcoat. May the progress of science and culture find the
power to deliver her from the tyranny of her two infamous companions,
deified by human ignorance and bestiality. Then only will the goddess
of love appear in all her glory!</p>

<br />
<br />
<br />
<br />
<a name="CHAPTER_XI" id="CHAPTER_XI"></a><hr />
<span class='pagenum'><a name="Page_326" id="Page_326">[326]</a></span><br />

<h3>CHAPTER XI<span class="totoc"><a href="#toc">ToC</a></span></h3>

<h4>THE INFLUENCE OF ENVIRONMENT ON SEXUAL LIFE</h4>
<br />

<p>However strong may be the hereditary sexual instincts which an
individual has inherited by phylogeny from his ancestors, and however
violent their internal outbreaks in his ontogeny, it is necessary to
recognize that an organism so complicated as that of man is capable of
adapting itself to its environment to a remarkable and varied degree,
and that consequently external influences react strongly on the sexual
appetite. We will now examine these influences, so far as they are not
dealt with in other chapters.</p>

<p><b>Influence of Climate.</b>&mdash;Warm climates appear to excite the intensity
of sexual life; man matures more quickly and is more disposed to
sexual excess. I am not aware of other influences that can be
attributed to climate. It is, moreover, possible that the direct
influence of heat has been confounded with the indirect action it
exerts in the conditions of human existence. In cold countries life is
more laborious, and this diminishes the intensity of the sexual
appetite. In warm countries man has not so much concern with
dwellings, clothes and heating; life is greatly simplified, and this
freedom from anxiety inclines him to greater sexual activity.</p>

<p><b>Town and Country. Isolation. Sociability. Life in Factories.</b>&mdash;The
social relations of man exert a great influence on sexual life.
Hermits and those who live on isolated farms are interesting in this
respect. Solitude generally leads man to chronic melancholia and to
abnormal peculiarities, unless he has a library in his hermitage, when
he may live in the spirit of the intellectual sociability derived from
the study of books.</p>

<p>It is quite otherwise with one who has no intellectual occupation, or
one who has lived in solitude from infancy. In this case the hermit
becomes a kind of savage, without any intellectual <span class='pagenum'><a name="Page_327" id="Page_327">[327]</a></span>development, and
reverts more or less to the state of primitive man.</p>

<p>An adult who establishes himself in solitude without providing himself
with intellectual capital becomes strongly inclined to depressing
psychoses. This is observed among the isolated farmers, according to
Professor Seguin, of New York. The man who lives alone, or surrounded
only by the members of his family becomes disposed to certain sexual
anomalies, such as incest, sodomy and masturbation.</p>

<p>It is among the agricultural population that we meet with the most
normal sexual relations and the best hygiene. The French Canadians
form a good example, and it is the same generally where agriculture is
practiced by independent peasants, not alcoholized, and having divided
property. Agricultural families generally procreate more children and
healthier ones than urban families. No doubt modern medical hygiene,
both public and private, has made so much progress in towns that there
may be, at a certain age, proportionally more living children than in
the country; but the country children are of stronger constitution and
more healthy in every way.</p>

<p>I had the opportunity of confirming this opinion while I was
superintendent of a lunatic asylum for many years. I found it was
impossible to recruit from the town a good staff of nurses of either
sex.</p>

<p>The inhabitant of towns, it is true, learns his work more quickly, but
he lacks patience, perseverance and character, and soon shows himself
wanting in the accomplishment of his physical and moral duties. The
countryman, on the contrary, is at first slow and clumsy, but soon
becomes more capable and careful, and more amenable to education. This
shows that, on the average, the hereditary dispositions of the
country-bred child are better than those of the town-bred child. The
latter develops more rapidly and more completely his natural
dispositions, owing to social intercourse, while the country-bred
child, although he appears at first sight less intelligent, is really
better endowed on the average than the town child. The superficial
observer is easily deceived, but country life accumulates more reserve
force in the organism than urban life.</p>

<p><span class='pagenum'><a name="Page_328" id="Page_328">[328]</a></span>Sexual excesses in the country are more conformable to nature. Apart
from marriage, we meet with concubinage, infidelity, and sometimes
prostitution, but these excesses are never widely spread in small
places where every one knows each other. An extensive study of the
alcohol question has shown me that hereditary degenerations and sexual
evils in the country are principally due to alcoholism and its
blastophthoria (vide Chapter I). But when factories, mining
industries, etc., create unhealthy conditions in the country, the evil
influences of urban life are implanted there, often in a still higher
degree.</p>

<p>The society of large towns is made up of many different circles, who
have little or no relations with each other, do not know each other,
and seldom concern themselves about each other. The individual is only
known in his own circle. This circumstance favors the increase of vice
and depravity. In addition to this, the insanitary dwellings, the life
of excitement and innumerable pleasures, all tend to produce a
restless and unnatural existence. The best conditions of existence for
man are contact with nature, air and light, sufficient physical
exercise combined with steady work for the brain, which requires
exercise as much as the other organs; this is just what is wanting
among the poor, in the town and in the factory. Instead of this they
are offered unhealthy nocturnal pleasures and a prostitution which
spreads itself everywhere with all the dangerous effects we have
described. The result is that they become incapable of nourishing and
raising their children properly, often even of procreating them in
healthy and natural love.</p>

<p>Such are the conditions of the lower classes in large towns. Along
with prostitution, venereal disease and alcohol, the wretched
dwellings in many places lead to infamous promiscuity. In factories
and mines things are still worse. In these places there is a swarm of
people continually engaged in most unhealthy occupations, and only
leaving their work to indulge in the most repugnant sexual excesses.
The rapacity, frivolity and luxury of society lead to alcoholism,
poverty, promiscuity and prostitution among the lower classes and
cause complete degeneration of entire industrial populations.</p>

<p>In the Canton of Zurich I have had the opportunity of closely
<span class='pagenum'><a name="Page_329" id="Page_329">[329]</a></span>observing the physical and moral effects of this degeneration. The
individuals most incapable as hospital attendants were always factory
hands. These wretched beings were generally so atrophied in body and
mind that they were no use for anything except the weaving of silk and
cotton. In the large English towns, such as Liverpool, and among the
population of certain mining districts in Belgium, I have met with
even worse degeneration of the human species. Modesty, morality and
health are destroyed in this swarming human mass&mdash;dirty, an&aelig;mic,
tuberculous, rickety, imbecile, or hysterical&mdash;and there is no
distinction between the factory girl and the prostitute. In certain
Belgian districts which are a prey to alcoholism, one sometimes sees
human beings copulating in the streets like animals, or like the
drunken Kaffirs in South Africa. What can we expect from the
descendants of a population so completely degenerate? Marriage and
even concubinage among peasants is golden in comparison!</p>

<p>I will now draw attention to a contemporary phenomenon of the greatest
interest. The immense development of means of transport, combined with
progress in the sanitation of dwellings, favors the transportation of
town to country and country to town. This brings together the two
modes of human life, and in this I see the dawn of salvation in the
future. The modern towns of North America, thanks to the great
extension of their territory, already resemble the country to a great
extent, each house being surrounded by a garden. The electric tramways
shorten distances and facilitate this manner of building towns. As
means of communication become still more simplified and cheapened, the
advantages of country life will be joined to those of the town without
suffering from the promiscuity of the latter. The disadvantages of
country life consist in atrophy of the intellectual dispositions from
want of contact; improvement in means of transport will bring this
contact to the country. The result of such distribution of the
territory of a civilized state, such as I have in view, might be
called an <i>Agropolis</i>&mdash;an urbanized country or a countrified town. It
would then be possible to live a life more ideal in human sentiments,
and healthier as regards material and sexual matters.</p>

<p><span class='pagenum'><a name="Page_330" id="Page_330">[330]</a></span>The state of the countryman or peasant is advantageous for marriage,
not only because it does not offer such a suitable soil for
prostitution, but because the danger of venereal disease is
diminished, and the procreation of healthy offspring favors conjugal
happiness and constancy in sexual union. From the religious point of
view, the freedom in sexual intercourse which prevails among country
people before marriage is looked upon as immoral; but this is a
natural phenomenon similar to the "marriage by trial" of certain
savage races, or the "hand-fasting" of the Scotch people, of which we
have spoken in Chapter VI. People who tolerate and defend prostitution
should be ashamed of their hypocrisy and of the manner in which they
distort morality, when in the same breath they reproach peasants with
their natural but illegitimate unions.</p>

<p>It is needless to say that other causes of degeneration may exist in
the country as well as in towns; for instance, certain endemic
diseases, such as myx&oelig;dema and malaria, the brutish life of certain
tribes, perpetuation of degeneracy by consanguineous unions, etc.</p>

<p>The worst state is certainly that of the proletariat of large towns,
which is generally associated with crime. In the community of pimps,
criminals and decadents in general, is constituted a special social
outlook, which regards the greatest scamp in the light of a hero. When
a child shows a precocious criminal disposition it is looked upon in
these circles as a child of much promise. Honest and virtuous children
are considered in this society as imbeciles, or even as traitors and
spies, and are consequently despised, hated and ill-treated. The
deleterious influences we have mentioned do not act alone, but are
often associated with other factors in causing degeneration of the
sexual life. When other influences preponderate, we may sometimes
observe depravity in the country, and on the contrary, healthy and
normal conditions in certain towns. We must always avoid exaggerating
the importance of a single factor in making generalizations. Certain
country villages, the inhabitants of which have become alcoholized and
degraded, may present a much more unhealthy sexual life than certain
sober and well-governed towns.</p>

<p><span class='pagenum'><a name="Page_331" id="Page_331">[331]</a></span><b>Vagabondage.</b>&mdash;In the <i>Archiv f&uuml;r Rassen und Gesellschafts biologie</i>
of 1905 (Archives of the biology of races and of society), Doctor
J&ouml;rger relates the history of the descendants of a couple of
vagabonds, which he carefully studied for several generations. Nearly
all the members of this family became vagabonds, thieves, prostitutes,
and other society pests. Vain attempts were made to give a good
education to some of them, but they ran away from school to lead the
lives of vagabonds or criminals. In a few of them only, education gave
some results, but not at all brilliant. In this family, alcoholism and
its blastophthoria played a considerable part.</p>

<p>We can hardly admit that the mnemic phenomena explained in Chapter I
could have acted appreciably in two or three hundred years, a period
much too short for the human species. No doubt the common ancestor of
the above family of vagabonds descended from a family of vagabonds. I
do not, however, think I am wrong in attributing to blastophthoria,
superposed on the disastrous combinations of germs which is inevitable
in the life of vagabonds, the principal cause of this typical
degeneration of the family, a degeneration in which sexual degradation
strongly predominates. I recommend Doctor J&ouml;rger's work to any one
interested in this question. It would be useful to draw up
genealogical tables, with the medical and psychological descriptions
of the whole population of a small town.</p>

<p><b>Americanism.</b>&mdash;By this term I designate an unhealthy feature of
sexual life, common among the educated classes of the United States,
and apparently originating in the greed for dollars, which is more
prevalent in North America than anywhere else. I refer to the
unnatural life which Americans lead, and more especially to its sexual
aspect.</p>

<p>The true American citizen despises agricultural work and manual labor
in general, especially for women. His aim is to centralize labor by
means of machinery and commerce, so as to concern himself only with
business, intellectual occupations and sport. American women consider
muscular work and labor in the country as degrading to their sex. This
is a relic of the days of slavery, when all manual labor was left to
negroes, and is so to a great extent at the present day.</p>

<p><span class='pagenum'><a name="Page_332" id="Page_332">[332]</a></span>Desirous of remaining young and fresh as long as possible, fearing the
dangers and troubles of childbirth and the bringing-up of children,
the American woman has an increasing aversion to pregnancy,
childbirth, suckling and the rearing of large families.</p>

<p>Since the emancipation of negroes has caused domestic servants in the
United States to become expensive luxuries, family life has been to a
great extent replaced by life in hotels and boarding-houses, and this
has furnished another reason for avoiding conception and large
families.</p>

<p>It is evident that this form of emancipation of women is absolutely
deleterious and that it leads to degeneration, if not to extinction of
the race. The mixed Aryan (European) race of North America will
diminish and become gradually extinguished, even without emigration,
and will soon be replaced by Chinese or negroes. It is necessary for
woman to labor as well as man, and she ought not to avoid the
fulfillment of her natural position. Every race which does not
understand this necessity ends in extinction. A woman's ideal ought
not to consist in reading novels and lolling in rocking chairs, nor in
working only in offices and shops, so as to preserve her delicate skin
and graceful figure. She ought to develop herself strongly and
healthily by working along with man in body and mind, and by
procreating numerous children, when she is strong, robust and
intelligent. But this does not nullify the advantage that may accrue
from limiting the number of conceptions, when the bodily and mental
qualities are wanting in the procreators.</p>

<p><b>Saloons and Alcohol.</b>&mdash;I desire to draw attention once more to the
evil influence of saloons and bars. The drink habit corrupts the whole
of sexual life. It is the origin of the most hideous forms of
prostitution and proxenetism, and leads to the seduction of girls. I
must mention again the barmaids whose business it is to attract
customers by exciting their sexual desire, at the same time exploiting
themselves by prostitution. These saloons are dens of iniquity in
which alcohol and prostitution are inextricably confounded. In Germany
they have become a veritable social plague.</p>

<p>Drink makes men and women not only gross and sensual, but <span class='pagenum'><a name="Page_333" id="Page_333">[333]</a></span>also
negligent, imprudent and irreflective. The saloon takes men from their
homes, and drink directly diminishes the population. This is seen in
Russia by comparing the abstainers with the drinkers, the former being
much more fecund. The statistics of Doctor Bezzola show that a single
drinking bout may have a blastophthoric effect. From this and from
other causes result the deplorable consequences of coitus which takes
place during drunkenness.<a name="FNanchor_7_7" id="FNanchor_7_7"></a><a href="#Footnote_7_7" class="fnanchor">[7]</a></p>

<p><b>Wealth and Poverty.</b>&mdash;While in former civilizations the rich man
regarded a multiplicity of wives and children as a condition or cause
of his wealth and also as its result, in our modern civilization the
number of children diminishes with the increase of prosperity.
Children have ceased to be as formerly a source of wealth; on the
contrary, they occasion much expense for their education. Again, the
higher the social position of woman the more she fears pregnancy. Her
life of ease makes her weaker and more delicate, so that she becomes
less fit for the procreation of children. This phenomenon is an
unhealthy product of culture and reaches a truly pathological degree
in America.</p>

<p>We have mentioned marriage for money, which is the prostitution of the
rich, and poverty, which is one of the causes of common prostitution,
and we have seen how money influences sexual intercourse. We may now
state the general principle that a mediocrity living in comfortable
circumstances without immediate daily wants, under good hygienic
conditions, but requiring a man to work for his living, constitutes
the best condition both for a healthy sexual life and for health and
happiness in general. This is the <i>aurea mediocritas</i>, or modest
competence, the excellence of which was recognized by the ancients.</p>

<p>The sexuality of the rich man degenerates by luxury, comfort, excess
and idleness, and by the fact that he is already satiated in his
youth. That of the poor man is no less degenerate, owing to bad food,
unhealthy dwellings, neglected education, and by vicious example which
at the opposite extreme, resembles in many points that of the rich
man; the exploiter and the exploited meeting in the dens of vice. Such
is the case <span class='pagenum'><a name="Page_334" id="Page_334">[334]</a></span>with gambling hells, with dens for prostitution and
sexual anomalies, where the poor blackmail the rich, while the latter
in their capacity as social exploiters help to maintain poverty and
prostitution.</p>

<p>Money makes sexual intercourse unnatural; in place of letting coitus
take its natural course, it makes it an object of amusement and
pleasure, and also of speculation, and it debases the bodies of
wretched girls by making them objects of commerce.</p>

<p>Unfortunately, the increasing facility of obtaining money without
working for it, due to civilization, not only corrupts the sexual life
of the wealthy and the poverty stricken, but has the same effect on
the middle classes. A healthy and normal sexual life must be
associated with honest and arduous work. We have already remarked that
the solution of the sexual question depends partly on the suppression
of alcoholic drink. We may add that another side of the question
depends on the extirpation of the greed for money. If human beings
could work for the social welfare without private interest, sexual
relations would soon take their natural course. But it must be
admitted that it is difficult to find a practical solution for the
problem of social economy.</p>

<p><b>Rank and Social Position.</b>&mdash;Class distinction and social position
have always played a part in sexual life. This is especially the case
where certain class customs and prejudices prescribe a special code
for marriage. The consanguinity of the nobility and of royal families,
who can only marry among themselves, has resulted in obvious
degeneration. Originally there was the desire to preserve the purity
of noble blood, and rules formulated with this object at first had
some success; but in the long run the exclusiveness of such selection
produces degeneration of the group which puts it into practice.</p>

<p>On the other hand, the severe rules which govern marriages among the
nobility have resulted in driving the latter to extra-nuptial sexual
intercourse. In their sexual excesses, the nobility, and even crowned
heads, seldom amuse themselves with honest and virtuous girls of the
working classes, but more generally with actresses of loose morals,
dancing girls, and hysterical sirens and adventuresses of all kinds,
so long as they are pretty. <span class='pagenum'><a name="Page_335" id="Page_335">[335]</a></span>Since the time of the feudal system, the
nobility, having lost its real reason for existence, only lives on its
traditions. It remains in general in a state of idle depravity,
faithful to its old traditions, except when it has succeeded in
adapting itself to the work of modern life. It has, in fact, preserved
the vices of its ancestors rather than their virtues.</p>

<p>The more than doubtful offspring of extra-nuptial intercourse among
the nobility have often been adopted or raised to the nobility.
Moreover, kings and princes have often ennobled unworthy persons who
had succeeded in pandering to their follies or exciting their sexual
passions. It is, therefore, not to be wondered at if in the offspring
of such unions, the blood of the highest nobility is tainted with that
of the worst kinds of heredity.</p>

<p>Another sign or effect of the degeneration of the nobility is found in
the marriages they so often contract with wealthy heiresses, often of
mediocre quality, in order to repair their escutcheon. In the Middle
Ages, the nobility regarded it as degrading to work for their living,
and this prejudice accelerated their degeneration; for nowadays the
heroic and chivalrous deeds of the Middle Ages have little opportunity
for their performance.</p>

<p>Other social classes present certain sexual peculiarities; for example
the disastrous consequences of celibacy among the Catholic priests.
This excludes an important and intelligent portion of the species from
reproduction, and also favors clandestine debauchery.</p>

<p>The army and navy also exert a detrimental action on sexual life.
First of all they foster one of the lowest forms of prostitution;
soldiers' women are proverbial, and one of them alone may infect a
whole regiment. In the second place, the absence of normal sexual
intercourse favors all kinds of perversion, such as pederasty,
masturbation, etc. The abominable sexual life of soldiers and sailors
corrupts them to such an extent that when they marry later on they
come to their wives with filthy habits, to say nothing of syphilis and
gonorrhea. The result is the procreation of offspring who are more or
less tainted in body and mind by the effects of venereal disease
combined with <span class='pagenum'><a name="Page_336" id="Page_336">[336]</a></span>alcohol. We have already mentioned the rules which
forbid German officers to marry a woman unless she possesses a certain
fortune.</p>

<p>In the Norwegian mercantile marine the customs contrast happily with
those we have just mentioned, and permit officers to live on board
with their wives. In all respects the Norwegian serves as a model in
the sexual question; does he not favor conjugal life by only charging
half-price on the boats for women who travel with their husbands!</p>

<p>Other classes have a less obvious influence on sexual life. On the
whole, however, all sexual isolation of castes has an unfavorable
influence. Wherever the prejudices of a caste compel its members to
intermarry, certain special degenerations are produced. Good quality
in man is not derived from class or position, but from true innate or
hereditary nobility of character, and this alone should be the object
of positive selection, without any distinction of classes.</p>

<p><b>Individual Life.</b>&mdash;There is no doubt that the mode of life of the
individual exerts an influence on his sexual life. High living
combined with little bodily exercise generally increases the sexual
appetite, while insufficient food combined with severe muscular work
diminishes it.</p>

<p>Intellectual work acts in a variable manner. A distinguished
psychologist assured me that intense intellectual work excited his
sexual appetite; others have said the opposite. As a rule, a sedentary
life increases the sexual appetite; a life full of occupation and
muscular activity diminishes it. But the question is complicated by
other influences.</p>

<p>Alcohol diminishes sexual power, while exalting desire or even
perverting it. The artificial excitants of the sexual appetite,
cultivated by modern civilization by interested speculation, act in
rather a different way. Erotic pictures, obscene novels and dramas,
etc., constitute an unhealthy medium in our centers of civilization,
which overexcites and corrupts the sexual appetite. The more delicate
and poisonous the perfume of this atmosphere and the more &aelig;sthetic the
refinement by which it titillates the senses, the greater is its
destructive action.</p>

<p>The question of the reunion or separation of the sexes plays an
<span class='pagenum'><a name="Page_337" id="Page_337">[337]</a></span>important part. Life in common among girls and boys from infancy
usually diminishes sexual excitation, in the same way as among
brothers and sisters. We find something analogous in different
branches of human activity where the two sexes live together; for
instance, at college, in the fields, and in general where work and
play is common to both sexes.</p>

<p>There are, however, certain exceptions to this rule, which must not be
taken too generally. Under certain circumstances, life in common of
the two sexes leads to unfavorable and even perverted sexual
excitation. This is especially the case when alcohol adds its
influence; also among nervous or ill-balanced individuals. In my
opinion it is absolutely unreasonable for the superintendent of a
lunatic asylum to organize balls at which the insane of both sexes are
provided with beer or wine. I have only seen bad results from this,
while I have obtained excellent effects from a temporary reunion of
the insane of both sexes, by avoiding all alcoholic drinks as well as
everything which could excite the sexual appetite, such as dancing, or
the bringing together of erotic or perverted individuals. A young
female onanist who suffered from sexual excitement complicated with a
nervous condition, complained to me of being obliged to work as a
telegraphist among young men, as this continually excited her
eroticism without the possibility of satisfying it.</p>

<p>This situation, which is a common one in both sexes, gives us a
valuable indication. No doubt life in common for the two sexes is
normal and natural, but only on the condition that it leads eventually
to normal sexual intercourse as the result of love. It is neither
healthy nor normal to excite an appetite continually without
satisfying it. Any one who wishes to live a continent life, for
religious or other reasons, ought not to expose himself to continual
excitement by too great intimacy with the opposite sex; he should, on
the contrary, avoid everything which tends to excite his sexual
appetite and seek everything which tends to pacify it. I am not
referring here to individuals of a naturally cold and indifferent
nature, who run little or no risk under such circumstances.</p>

<p>Certain occupations, such as those of employees in stores, telegraph
offices, etc., in which the two sexes are closely associated <span class='pagenum'><a name="Page_338" id="Page_338">[338]</a></span>in their
work, constitute from this point of view a double-edged sword. Other
unhealthy and monotonous occupations, combined with bad conditions of
food and lodging, and with all kinds of seduction&mdash;factory hands for
example&mdash;have a positively deleterious effect on sexual life, which
becomes absolutely depraved when the two sexes work together. The
situation is hardly any better when they are only separated during
working hours.</p>

<p><b>Internats.</b>&mdash;All internats, <i>i.e.</i>, all establishments where
individuals of the same sex live in the same dwelling for a long time,
exert a peculiar influence on sexual life&mdash;schools and convents, for
example.</p>

<p>The great inconvenience of all these establishments lies in the danger
of contamination from habits of onanism or pederasty. Inverts are
strongly attracted towards internats, where they find their heart's
desire where they can easily indulge their perverted passions; the
dormitory of such an institution having the same effect on them as
that of a girl's school would have on a young man. (Vide Chapter
VIII.)</p>

<p>This is a matter which has not received sufficient attention in
organizing boarding-schools for boys and girls, because it was not
known that homosexual instincts are hereditary and innate. Such cases
were regarded only as acquired bad habits.</p>

<p>Lunatic asylums are especially attractive to sexual inverts, who apply
for the positions of attendants or nurse so as to be able to indulge
their passions on the insane patients, who are incapable of betraying
them.</p>

<p>Without being homosexual, nor even seduced by inverts, many normal but
erotic individuals try to satisfy their sexual appetite on their
companions&mdash;boys by pederasty, girls by lesbian love, and both sexes
by mutual onanism.</p>

<p>The chief danger is that of some sexually perverted individual gaining
entry to a boarding-school and contaminating numbers of normal
individuals, without anything being discovered; because it is much
more difficult to supervise a school than a family. This could be
remedied better by confidence between masters and pupils than by
supervision.</p>

<p><b>Varia.</b>&mdash;I should never finish if I attempted to describe all the
influences of environment. The examples mentioned will <span class='pagenum'><a name="Page_339" id="Page_339">[339]</a></span>suffice to
show that, in a natural appetite such as the sexual, the two extremes
of asceticism and excess lead to evil and unnatural aberrations, and
that the important point is to find or create a healthy environment
for a healthy sexual life.</p>

<p>We hear a good deal about good or bad luck or chance in the matter of
love. I do not deny that fortuitous circumstances often determine the
happiness of an individual in his love affairs. But it is all the more
deplorable that what is called the good manners of society make it so
difficult to correct Cupid's blunders. There is room for improvement
in this direction, and many spoilt lives and much unhappiness might be
avoided. The unfavorable influence of environment might often be
corrected by separation or change, if this could be done in time.</p>

<br />
<hr style="width: 15%;" />
<br />

<h4>FOOTNOTES:</h4>

<div class="footnote"><p class="noin"><a name="Footnote_7_7" id="Footnote_7_7"></a><a href="#FNanchor_7_7"><span class="label">[7]</span></a> Vide "Alkoholvergiftung und Degeneration" by Bunge:
Leipzig 1904; and "Hygiene of the Nerves and Mind" by Forel: Stuttgart 1905.</p></div>

<br />
<br />
<br />
<br />
<a name="CHAPTER_XII" id="CHAPTER_XII"></a><hr />
<span class='pagenum'><a name="Page_340" id="Page_340">[340]</a></span><br />

<h3>CHAPTER XII<span class="totoc"><a href="#toc">ToC</a></span></h3>

<h4>RELIGION AND SEXUAL LIFE</h4>
<br />

<p><b>Transformation of Profane Customs into Religious
Dogmas.</b>&mdash;Ethnography has taught us that in the course of time human
tribes often unconsciously transform profane customs into integral
parts of their religion, either by attributing them to a divine
origin, or by elevating them to the rank of commandments of the gods,
or by connecting them with other dogmas, combining them with worship,
etc.</p>

<p>Sexual connection plays an important part in this matter. A great
number of religious rites and customs are nothing else than the
customs of sexual life (taken in its widest sense) which have been
symbolized; inversely, a number of dogmas have for their only motive
the application of a religious basis to sexual customs, which gives
them more authority.</p>

<p>The religious rites react powerfully on the sexual life and on the way
in which the members of the tribe or people understand it. We will
give a few striking examples.</p>

<p>We have seen in Chapter VI that polygamy depends first on the idea of
ownership, and secondly on marriage by purchase, to which it owes its
historic origin. But the fact that Islamism and Mormonism, for
example, have made polygamy an integral part of their religious
dogmas, has given to the whole organization of the Mahometans and
Mormons, as well as to their point of view of existence, a particular
direction which cannot be ignored. In reality, we are just as
polygamous as they are, but our theoretical and religious sexual
morality is monogamous while theirs is polygamous, each based on
contradictory "divine commandments."</p>

<p>Among certain Buddhists, the wife is compelled to follow her husband
to the grave, which naturally influences sexual life profoundly.</p>

<p><span class='pagenum'><a name="Page_341" id="Page_341">[341]</a></span>Among many savage races there exists matriarchism, which gives the
woman a high social position. This has even been made a religious
dogma, while it simply originates from the natural and just idea that
the mother is much more intimately connected with the children than
the father.</p>

<p>The duty imposed on men to marry the widow of their brother originated
from a profane command intended to regulate unions; eventually this
was made a religious dogma. In the same way circumcision among the
Jews had its origin in a hygienic custom having no relation to
religious faith. This did not prevent it becoming later on as
important a custom as baptism in Christianity. For the Jewish people
it has the advantage of protecting them to a great extent from
venereal infection, and against one of the chief causes of
masturbation.</p>

<p><b>Catholicism.</b>&mdash;We have already spoken of the celibacy of the Catholic
priests and of its lay origin. The Catholic religion also contains a
series of detailed precepts concerning sexual connection in general
and marriage in particular; precepts which were only gradually
transformed into religious dogmas. As they determine to a great extent
opinions and manners in the sexual domain, they exert a considerable
social influence.</p>

<p>The absolute interdiction of divorce among the Catholics (man has not
the right to separate those whom God has joined together) seals
forever the most unfortunate unions and leads to misfortunes of all
kinds, separation of the married couple, <i>liaisons</i> apart from
marriage, etc. According to Liguori, the Catholic Church prescribes a
number of details concerning sexual relations in marriage. The woman
who, during coitus places herself upon the man instead of under him,
commits a sin. The position and manner of performing coitus are
prescribed in the most minute details, and the holy fathers make the
woman play a part unworthy of her position as wife, while according
the man the widest liberty.</p>

<p>In truly Catholic marriage it is prescribed to procreate as many
children as possible, and all preventive measures in coitus are
severely condemned. Hence, if the woman is very fruitful, the husband
has only the choice between complete abstention from coitus (when both
conjoints are in agreement) and <span class='pagenum'><a name="Page_342" id="Page_342">[342]</a></span>pregnancies following without
interruption. The woman never has the right to refuse coitus to her
husband, nor the latter to refuse it to his wife, so long as he is
capable of accomplishing it.</p>

<p>It is easy to understand what powerful effects such precepts have had
and still have on the conjugal life of the Catholics, particularly on
the quantity and quality of their descendants.</p>

<p><b>Aural Confession.</b>&mdash;Confession requires special mention. In his book,
"Fifty Years in the Roman Church" (Jeheber, Geneva), on page 151,
Father Chiniqui, the celebrated Canadian reformer, who later on became
a Protestant, and for many years played an important part in the
Canadian Catholic clergy, mentions the points on which the confessor
interrogates the penitents of both sexes. One cannot reproach him with
being incompetent.</p>

<p>No doubt the Church of to-day would reply that the confessor is not
obliged to put all these questions and that the details are left to
his tact. We will agree that there is a difference between the Canada
of the last century, a new and primitive country, and the Europe of
the present day. But I maintain: First, that the confessor does not
content himself with listening to what the penitents of both sexes
tell him, but that it is his duty to interrogate them; secondly, that
a celibate Catholic person, extremely serious and virtuous, to whom I
put the question unawares, informed me that not only are sexual
matters dealt with at the confessional, but that they play the
principal role. And, as it is a question of warning the penitents
against so-called sins, mortal or not, or of absolving them, I fail to
see how the priest can avoid speaking of them, when the detailed
precepts of which we have spoken exist.</p>

<p>I reproduce here the original Latin text. It deals with questions
which have been treated in Chapter VIII, so that I shall dispense with
giving a translation.</p>

<p>The confessor puts the following questions to his penitents:</p>

<p>1. <i>Peccant uxores, quae susceptum viri semen ejiciunt, vel ejicere
conantur</i> (Dens, vol. VII, p. 147).</p>

<p>2. <i>Peccant conjuges mortaliter, si, copula incepta, prohibeant
seminationem.</i></p>

<p>3. <i>Si vir jam seminaverit, dubium fit an femina lethaliter <span class='pagenum'><a name="Page_343" id="Page_343">[343]</a></span>peccat,
si se retrahat a seminando; aut peccat lethaliter vir non expectando
seminationem uxoris</i> (p. 153).</p>

<p>4. <i>Peccant conjuges inter se circa actum conjugalem. Debet servari
modus, sive situs; uno ut non servetur debitum vas, sed copula
habeatur in vase praepostero, aliquoque non naturali. Si fiat
accedendo a postero, a latere, stando, sedendo, vel si vir sit
succumbus</i> (p. 166).</p>

<p>5. <i>Impotentia. Est incapacitas perficiendi copulam carnalem perfectam
cum seminatione viri in vase se debito, seu, de se, aptam generationi.
Vel, ut si mulier sit nimis arcta respectu unius non respectu
alterius</i> (p. 273).</p>

<p>6. <i>Notatur quod pollutio, in mulieribus possit perfici, ita ut semen
earum non effluat extra membrum genitale. Indicium istius allegat
Billuart, si scilicet mulier sensiat seminis resolutionem cum magno
voluptatis sensu, qua completa, passio satiatur</i> (vol. IV, p. 168).</p>

<p>7. <i>Uxor se accusans, in confessione, quod negaverit debitum,
interrogatur an ex pleno rigore juris sui id petiverit</i> (vol. VII, p.
168).</p>

<p>8. <i>Confessarius poenitentem, qui confitetur se peccasse cum
sacerdote, vel solicitatem ab eo ad turpia, potest interrogare utrum
ille sacerdos sit ejus confessarius, an in confessione sollicitaverit</i>
(vol. VI, p. 297).</p>

<p>In volumes V and VII of Dens may be found many such precepts,
impossible to reproduce, on which the pious casuist desires his
penitents to be examined.</p>

<p>Let us now pass on to the celebrated Liguori. Among numerous other
obscene questions of a refined erotic nature, every confessor is bound
to put the two following to his penitents:</p>

<p>1. <i>Quaerat an sit semper mortale, si vir immitat pudenda in os
uxoris...?</i></p>

<p><i>Verius affirmo, quia in hoc actu, ob calorem oris, adest proximum
periculum pollutionis, et videtur nova species luxuriae contra
naturam, dicta irruminatio.</i></p>

<p>2. <i>Eodem modo, Sanchez damnat virum de mortali qui, in actu copulae,
immite ret digitum in vas praeposterum uxoris; quia, ut ait, in hoc
actu, adest affectus ad-Sodomiam</i> (Liguori, t. VI, p. 935).</p>

<p><span class='pagenum'><a name="Page_344" id="Page_344">[344]</a></span>Let us now leave the celebrated Liguori and pass on to Burchard, the
bishop of Worms. He has written a book on the questions which the
priest should put at the confessional. Although this book no longer
exists it has been for ages the guide of the Roman Catholic priests at
the confessional. Dens, Liguori, Debreyne, etc., have taken from it
their most savory passages, to recommend them as a study for our
present confessors. We will give a few examples:</p>

<p>(<i>a</i>) To young men:</p>

<p>1. <i>Fecisti solus tecum fornicationem ut quidam facere solent; ita
dico ut ipse tuum membrum virile in manum tuam acciperes, et sic
duceres praeputium tuum, et manu propria commoveres, ut sic per illam
delectationem semen projiceres?</i></p>

<p>2. <i>Fornicationem fecisti cum masculo intra coxas; ita dico ut tuum
virile membrum intra coxas alterius mitteres, et sic agitando semen
funderes?</i></p>

<p>3. <i>Fecisti fornicationem, ut quidam facere solent, ut tuum virile
membrum in lignum perforatum aut in aliquod hujus modi mitteres et sic
per illam commotionem et delectationem semen projiceres?</i></p>

<p>4. <i>Fecisti fornicationem contra naturam, id est, cum masculis vel
animalibus coire, id est, cum equo, cum vacca vel asina, vel aliquo
animali?</i> (vol. I, p. 136).</p>

<p>(<i>b</i>) To young girls or women (same collection, p. 115):</p>

<p>1. <i>Fecisti quod quaedam mulieres solent, quoddam molimen, aut
machinamentum in modum virilis membri ad mensuram tuae voluptatis, et
illud loco verendorum tuorum aut alterius cum aliquibus ligaturis ut
fornicationem faceres cum aliis mulieribus, vel alio eodem
instrumento, sive alio tecum?</i></p>

<p>2. <i>Fecisti quod quaedam mulieres facere solent, ut jam supra dicto
molimine vel alio aliquo machinamento, tu ipsa in te solam faceres
fornicationem?</i></p>

<p>3. <i>Fecisti quod quaedam mulieres facere solent, quando libidinem se
vexantem extinguere volunt, quae se conjugunt quasi coire debeant et
possint, et conjungunt invicem puerperio sua, et si fricando pruritum
illarum extinguere desiderant?</i></p>

<p>4. <i>Fecisti quod quaedam mulieres facere solent, ut cum filio tuo
parvulo fornicationem faceres, ita dico ut filium tuum supra
turpidinem tuam poneres ut sic imitaberis fornicationem?</i></p>

<p><span class='pagenum'><a name="Page_345" id="Page_345">[345]</a></span>5. <i>Fecisti quod quaedam mulieres facere solent, ut succumberes aliquo
jumento et illud jumentum ad coitum qualicumque posses ingenio ut sic
coiret tecum?</i></p>

<p>The celebrated Debreyne has written a whole book on the same subject
for the instruction of young confessors, and in it he has enumerated
all kinds of debauchery and sexual perversion which he could imagine,
"Maechiology," or <i>Treatise on all the Sins against the Sixth</i>
(seventh in the Decalogue) <i>and the Ninth</i> (tenth) <i>Commandments</i>, as
well as on all questions of married life connected with them.</p>

<p>This book is very celebrated and is widely studied in the Roman
Church. We only quote from it the two following questions:</p>

<p>To men:</p>

<p><i>Ad cognoscendum an usque ad pollutionem se tetigerint, quando tempore
et quo fine se tetigerint; an tunc quoddam motus in corpore experti
fuerint, et per quantum temporis spatium; an cessantibus tactibus
nihil insolitum et turpe acciderit; ad non longe majorem in corpore
voluptatem perciperint in fine inactum quam in eorum principio; an tum
in fine quando magnam delectationem carnalem senserunt, omnes motus
corporis cessaverint; an non malefacti fuerint?</i> etc., etc.</p>

<p>To girls:</p>

<p><i>Quae sese tetigisse fatentur, an non aliquem pruritum extinguere
tentaverit, et utrum pruritus ille cessaverit cum magnam senserint
voluptatem; an tunc ipsimet tactus cessaverint?</i></p>

<p>Among a thousand other analogous precepts the reverend Kenrick, bishop
of Boston, in the United States, gives the following to his
confessors:</p>

<p><i>Uxor quae, in usu matrimonii, se vertit, ut non recipiat semen, vel
statim post illud acceptum surgit, ut expellatur, lethaliter peccat;
sed opus non est ut diu resuspina jaceat, quum matrix, brevi semen
attrahat, et mox, arctissime claudatur.</i></p>

<p><i>Puellae patienti licet se vertere et conari ut non recipiat semen,
quod injuria et emittitur; sed, acceptum non licet expellere, quia jam
possessionem pacificam habet et haud absque injuria naturae
ejiceretur.</i></p>

<p><i>Conjuges senes plerumque coeunt absque culpa, licet contingat <span class='pagenum'><a name="Page_346" id="Page_346">[346]</a></span>semen
extra vas effundi; id enim per accidens fit ex infirmitati naturae.</i></p>

<p><i>Quod si vires adeo sint fractae ut nulla sit seminandi intra vas
spes, jam nequeunt jure conjugi uti</i> (vol. III, p. 317).</p>

<p>Such is the teaching of Chiniqui, the man whose courage and powerful
individuality succeeded in introducing abstinence from alcohol in
Canada. His long life was that of a pioneer and an inflexible champion
of social and moral reform in that country, based on Christianity. He
died at the age of ninety.</p>

<p>I have quoted the erotic precepts of the confessional from him, as I
was anxious to quote from an absolutely reliable source. It was not
with a light heart that Chiniqui abandoned the Catholic Church, but
only after violent and bitter struggles with conscience, struggles of
which he relates the tragic episodes, and which lasted for many years.</p>

<p>He commences the chapter from which we have quoted with the following
words: "Let legislators, fathers and husbands read this chapter and
ask themselves the question whether the respect which they owe to
their mothers, their wives and their daughters does not impose upon
them the duty of forbidding auricular confession. How is it possible
for a young girl to remain pure in mind after such conversations with
an unmarried man? Is she not more prepared for the depths of vice than
for conjugal life?" The author of these lines is a man who was obliged
for many years to be a confessor himself, and who understood to what
extent confession corrupted the sexual life of women and priests. It
is true that persons, priests or women, of strong character, and
especially those with a cold nature from the sexual point of view, may
resist such sexual excitation. But has confession been specially
instituted for this type of character? Every one who is not a
hypocrite will own that it is exactly the contrary.</p>

<p><b>Religious Prudery.</b>&mdash;The results of such a combination of sexual life
with religious prescriptions are a mixture of ridiculous prudery and
continual eroticism. In certain convents (those of the nuns of
Galicia, for example) the nuns forbid their pupils to wash the sexual
organs, because it is improper! In Austria the nuns often cover the
crucifix in their bedroom with a <span class='pagenum'><a name="Page_347" id="Page_347">[347]</a></span>handkerchief, "so that Christ cannot
see their nakedness"! But the convents of nuns, in the Middle Ages,
were often transformed into brothels; and it is not uncommon to see
hypocrites or the subjects of erotic hysteria (both men and women)
perform sexual orgies of the worst kind under the cloak of religious
ecstasy.</p>

<p><b>Hottentots. Eunuchs.</b>&mdash;Among the Hottentots, the lips of the vulva
(<i>labia minora</i>) in women are artificially elongated, and among the
Orientals eunuchs are made. In themselves these two operations have
certainly nothing to do with religion and only originated in profane
customs. In the course of time they were made religious precepts,
which has deeply rooted them in the customs of the people.</p>

<p><b>Religious Eroticism.</b>&mdash;The examples which we have cited show to what
extent man is disposed to clothe his eroticism with the cloak of
religion. He then attributes a divine origin to his desires and lays
the precepts which he attaches to them on the commandments of his God
or gods, so as to sanctify them. Hence, the unnatural influence of a
mysticism, which is nothing else than the crystallized product of the
fantastic imagination of men, raised to a dogma, imposes itself
indirectly on natural sexual life, by entering at the back door under
the cloak of religion. It is obvious that grave abuses or even vices
often acquire the seal and power of religious precepts; while in the
same domain a number of other customs or precepts are based on good
hygienic or moral principles, for example, circumcision and conjugal
fidelity.</p>

<p>It is perhaps in the domain of pathology that the relations of
religion to sexual life are the most striking (see Chapter VIII). We
must not forget that the facts of reproduction seem to ignorant people
and especially to barbarians, to be of a very mysterious nature. These
people have no idea of germinal cells or their conjugation. They see
in conception, embryogeny, pregnancy and birth, the miraculous effects
of a divine and occult higher power&mdash;of the divinity, often even of
the devil.</p>

<p>The violent excitement which is associated with the sexual appetite
and with love urges man to ecstasy; hence it is not to <span class='pagenum'><a name="Page_348" id="Page_348">[348]</a></span>be wondered at
that eroticism is so often complicated by ecstatic religious
sentiments.</p>

<p>In his book on Psychopathia sexualis, Krafft-Ebing remarks how easily
religion, poetry and eroticism are combined and mingled in the obscure
feelings and presentiments of maturing youth. In the life of saints
there is always the question of sexual temptations, in which the most
elevated and ideal sentiments are mixed with the most repugnant erotic
images. On the same basis are developed the sexual orgies of different
religious f&ecirc;tes in the ancient world, as well as in certain modern
sects.</p>

<p>Mysticism, religious ecstasy and sexual voluptuousness are often
combined in a real trinity, and one often sees unsatisfied sensuality
seek compensation in religious exaltation. Krafft-Ebing cites the
following cases from Friedreich's "Legal Psychology" (p. 389):</p>

<div class="block"><p>In this way the nun Blaubekin was perpetually tormented by the
thought of what happened to the part of Jesus' body removed by
circumcision.</p>

<p>In order to make his devotions to the lamb of God, V&eacute;ronique
Juliani, who was canonized by Pope Pius II, took into his
chamber a terrestrial lamb, embraced it and sucked its breasts.</p>

<p>Saint Catherine of G&ecirc;nes often suffered from such internal heat,
that, to cool herself, she laid on the ground, crying: "Love,
love, I can do no more!" In doing this she felt a peculiar
inclination for her confessor. One day, putting his hand to her
nose, she perceived an odor which penetrated her heart, "a
celestial odor the voluptuousness of which could wake the dead."</p></div>

<p><b>The Role of Mental Pathology in Religious Eroticism.</b>&mdash;Among the
insane, and especially in women, but also in men afflicted with
<i>paranoia</i> (a mental disease) we often find a strange and repugnant
mixture of eroticism and religious images. Such are the everlasting
betrothals with Christ, the Virgin Mary, with God or with the Holy
Spirit, betrothals in which the venereal orgasm is combined with
imaginary coitus and masturbation, followed by imaginary pregnancy and
childbirth. These symptoms give us a clear indication of the relation
which exists between eroticism and religious exaltation. The French
alienists <span class='pagenum'><a name="Page_349" id="Page_349">[349]</a></span>have even designated them by the characteristic term of
"erotico-religious delirium." A single visit to the female division of
a lunatic asylum is often sufficient to satisfy the visitor.</p>

<p>A point which has received less attention is the immense historical
influence which certain psychopathological personalities, chiefly
hysterical subjects, but also some crazy persons or hereditary
visionaries, have exercised at all times on human destiny, usually by
the aid of the suggestive effects of sexual and religious ideas
(erotico-religious), the connections of which have not always been
clear.</p>

<p>Every psychiatrist knows the insane whose delirium is combined with
religious or mystic exaltation, and who by the mysticism of their
delirium have exercised and continue to exercise a profound influence
on the mass of humanity which surround them&mdash;"Panurge's Sheep," if I
may use the expression. These people are themselves so dominated by
the pathological influence of their auto-suggestions or their delirium
that they behave with the fanaticism of fakirs, and exhibit an
extraordinary energy and perseverance in the pursuit of the object of
their morbid ideas. By their assurance, the sentiment of
infallibility, and the fire of faith which is manifested in their
prophetical manner, they fascinate the feeble brains of the people who
surround them and attract them by their suggestive action.</p>

<p>A very human and often powerful eroticism is usually associated with
their delirium; but it is covered by a cloak of religious ecstasy,
which imposes on natures disposed to exaltation, and renders them
blind to the ignominy which often lies under this ecstasy.</p>

<p>What makes these patients so persuasive is the fact that they are
themselves persuaded. Even the normal man, we must admit, is guided
less by reason than by sentiment, and the persons we have just
described exert a powerful action on sentiment, and this more by their
piercing glance, their prophetic and dominating tone, their manner and
appearance, than by the extremely confused text of their discourses
and doctrines.</p>

<p>In this way there are always arising small epidemics of attraction in
which a group of individuals allows itself to be infatuated by
so-called prophets, messiahs, holy virgins and other <span class='pagenum'><a name="Page_350" id="Page_350">[350]</a></span>visionaries, who
are only lunatics or crazy persons. Under their influence are produced
certain forms of insanity by contagion, which have been called double,
triple or quadruple madness, and which may sometimes take the form of
an epidemic.</p>

<p>When the "prophet" is more consistent in his words and actions, or
when his environment is still very ignorant and superstitious, the
crowd of believers increases still more rapidly, and thus one sees
even at the present day in less-civilized countries new sects or
religious guilds, more or less ephemeral, in which the spirit of the
prophet sometimes stirs up grave sexual orgies.</p>

<p>Among more cultured people the prophet is generally exposed or sent to
a lunatic asylum, much to the indignation of his disciples, who often
consist of his wife and children and a few feeble-minded
acquaintances.</p>

<p>Thanks to the cheapness of printing, these prophets often publish
their new religious system and sell it among their dupes. I possess a
small library of works of this kind which have been sent me by their
authors; probably with the idea that they might one day be taken for
fools, and to prove to me in advance that they were not.</p>

<p>According to them, God has personally revealed to them the new truth
in which they believe, and has appointed them as prophets. Erotic
images are generally associated with their system. One of them, whose
system is astronomical, divides the planets into males and females.
Another, a lunatic, describes the pathological sexual sensations by
the term of "psycho-sexual contact by action at a distance." These are
phenomena which we meet with at each step in psychiatry, and which
give the clue to what follows.</p>

<p><b>The Historical Role of Mental Anomalies which are Not Very Apparent
and Border on Genius. Their Influence on Religious Eroticism.</b>&mdash;These
persons are not always afflicted with paranoia or other grave
psychoses, but often hereditary and constitutional psychopaths who are
only half-crazy or simply hysterical, and who may, in spite of this
defect, possess a certain degree of intellectual power, an energetic
will and the fire of enthusiasm. Things then take an essentially
different course, even when they rest on an analogous basis.</p>

<p><span class='pagenum'><a name="Page_351" id="Page_351">[351]</a></span>The prophet combines with his exaltation a logic which is often very
concise in its details, although applied on a morbid basis. Moreover,
he clothes his utterances in fine and poetical language, and in this
way succeeds in rallying round him, not a flock of Panurge's ignorant
sheep, but more elevated people and even a considerable proportion of
the surrounding society. In this case pathological exaltation may be
united to a high moral and intellectual ideal, which is very apt to
veil the bizarre fancies of the prophet. We thus meet with the
astonishing but undeniable fact that certain great historical
personalities who have exercised a powerful influence on humanity were
of more or less pathological nature. We discover among them
erotico-religious traits, more or less marked, often even as the
leading threads of their arguments.</p>

<p>This important category of individuals constitutes a whole series of
transitions between the insane prophets of whom we have spoken and
well-balanced men of genius. It is often very difficult to understand
and interpret the series of intermediate forms, so graduating and so
variable, which exist between insanity and genius. It is necessary to
guard against any exclusive generalization in one way or the other.</p>

<p>In any case, the fact that many men of genius are of pathological
nature does not authorize us to regard every person of genius or
originality as insane, whether he attacks the routine and prejudices
of his contemporaries, or whether he opens up new horizons and goes
out of the beaten track. Let me cite a few examples.</p>

<p>Joan of Arc was, in my opinion, a hysterical genius whose
hallucinations were auto-suggestive. The distress of France had
profoundly agitated her, and, fired with the desire to save her
country, her brain was affected by auto-suggestion with hallucinations
of the voices of saints and visions, which pointed out her mission and
which she regarded as coming from real saints in heaven. At that
period such things were common enough and need not surprise us. In
spite of her good sense and modesty, Joan of Arc was urged by an
exaltation unconscious of self. By a destiny as astonishing as
providential, this young girl of genius, and at the same time
pathological, exalted <span class='pagenum'><a name="Page_352" id="Page_352">[352]</a></span>by ecstatic hallucinations, led France to a
victorious war of freedom. The most conscientious historical sources
show that the morality of Joan of Arc was pure and above reproach. Her
replies to the invidious questions of the Inquisition are admirable
and bear witness both to her high intelligence and the moral elevation
of her sentiments. It is evident that the sentiments of love were
transformed in her into religious ecstasy and enthusiasm for the ideal
of her mission, a frequent occurrence among women.</p>

<p>Another remarkable example is that of Thomas &agrave; Becket. The sudden
transformation of this man of the world into an ascetic priest (it is
true, on the occasion of his nomination as archbishop), from this
devoted friend and servitor of the king of England into his most
violent adversary, and into a champion of the Church against the
State, evidently represents the auto-suggestive transformation of a
hysterical subject, for this is the only way of explaining such a
sudden and complete contradiction which caused him to change suddenly
from one fanaticism to a contrary one.</p>

<p>The religious exaltation of the Mormon prophet, Smith, was no doubt
combined with eroticism, which made him organize his sect on the basis
of polygamy.</p>

<p>Mahomet also had visions, and sexual connection plays an important
part in his teaching and prophesies. The apostle St. Paul was also a
visionary who passed suddenly from one extreme to another as the
result of hallucination. Pascal, Napoleon, and Rousseau presented very
marked pathological traits.</p>

<p>Although some of these cases have no direct connection with the sexual
question, I have mentioned them to show how such personalities exert
their influence on the masses, and through them on history. As soon as
they acquire authority, their peculiar ideas and sexual conceptions,
however exclusive or even absurd they may be, react strongly on their
contemporaries, as we see to-day the ascetic ideas of Tolstoi
influence his numerous disciples.</p>

<p>Sudden conversions, whatever may be their nature, especially when the
convert goes from one extreme to another, are not the fruit of reason,
but depend on suggestion or auto-suggestion <span class='pagenum'><a name="Page_353" id="Page_353">[353]</a></span>and especially on
pathological suggestibility. (Vide Chapter IX).</p>

<p>In other respects sexual anomalies often govern the acts of hysterical
persons and other psychopaths. The Roman emperors, Nero, Tiberius and
Caligula were almost certainly sadists and enjoyed sexual pleasure at
the sight of the sufferings of their victims. Valerie, Messalina and
Catherine de M&eacute;dici were also female sadists. Under the hypocritical
veil of religion, Catherine de M&eacute;dici was the principal instigator of
the Massacre of St. Bartholomew at Paris, and wallowed in pleasure at
the sight of the massacre of the Huguenots.</p>

<p>On the other hand, masochism may give tone to the thoughts and sexual
feelings of certain persons of great influence, such as Rousseau, and
to sects of ascetics, such as the fakirs, etc.</p>

<p>Involuntarily, therefore, the sexual feelings of every prophet and
founder of religion, even during a short period of his life only,
influence more or less his religious system and consequently the laws
of morality based on it, which remain after his death.</p>

<p>Hence it is that sentiments, as variable in different individuals as
sexual sentiments, are obliged to submit to the constraint of fixed
and tyrannical dogmas which martyrize for centuries, or even thousands
of years, men who have other opinions than the founder of the religion
or its interpreters who succeed him.</p>

<p>In religion we see everywhere idealized eroticism, and often idealism
perfumed with eroticism. The Songs of Solomon, the original sense of
which was very lay, like that of most religious matters, has been made
allegorical and applied to the Christian Church, but it was and will
always remain an erotic poem.</p>

<p>It is hardly necessary to add that natural eroticism very often leads
the severe and ascetic preachers of morality to the grossest
hypocrisy. Priests and other pious persons often preach an idealized
asceticism, while in secret they commit the most disgusting sexual
excesses.</p>

<p>We must not, however, judge such crying inconsistencies too severely;
they are to a great extent unconscious and are the result of the shock
of passion against the tyranny of dogma, prejudice, and public
opinion. They are often also the result <span class='pagenum'><a name="Page_354" id="Page_354">[354]</a></span>of mental anomalies. When
science is allowed to enlighten sexual life freely and openly, the
hypocrisy of normal people will cease, and that of the abnormal will
be recognized in time and prevented from doing harm.</p>

<p><b>Transformation of Eroticism into Religious Sentiment.</b>&mdash;In ordinary
life we find everywhere traces of the mixture of religion with sexual
sensations and images. The religious ceremonies of marriage among all
peoples constitute a significant remnant thereof.</p>

<p>When we look for the causes of sudden and progressive religious
exaltation we often discover that it is nothing else than compensation
for disappointed love. I refer here to true and fervid exaltation,
identified with the whole inner consciousness, and not to the religion
of habit which the average man scarcely remembers in his daily life,
and only observes on Sunday in the form of a conventional promenade,
or a contribution to the church. This religion of habit is only an
empty form, which awakes no sentiment, and consequently is associated
with no sensation, even erotic, in its followers.</p>

<p>In other individuals it may be otherwise, and certainly was so
formerly. Everything goes to prove that the exalted sentiments of
sympathy from which our religion is to a great extent derived, such as
the holy fervor, the devotional ardor and the delights of ecstasy
which it has so often procured for its followers and still procures
for some of them, whether their object be God, Allah, Jehovah, Jesus
Christ, Buddha, Vishnu, the Virgin Mary, or the Saints, that these
sentiments have to a great extent their roots in primary erotic
sensations and sentiments, or represent the direct transformation of
them.</p>

<p>It is needless to say that all this may take place quite unconsciously
and with the purest intentions. I hasten to add that the majority of
true religious sentiments come from quite a different source.</p>

<p>When we study the religious sentiment profoundly, especially in the
Christian religion, and Catholicism in particular, we find at each
step its astonishing connection with eroticism. We find it in the
exalted adoration of holy women, such as Mary Magdalene, Marie de
Bethany, for Jesus, in the holy legends, <span class='pagenum'><a name="Page_355" id="Page_355">[355]</a></span>in the worship of the Virgin
Mary in the Middle Ages, and especially in art. The ecstatic Madonnas
in our art galleries cast their fervent regards on Jesus or on the
heavens. The expression in Murillo's "Immaculate Conception" may be
interpreted by the highest voluptuous exaltation of love as well as by
holy transfiguration. The "Saints" of Correggio regard the Holy Virgin
with an amorous ardor which may be celestial, but appears in reality
extremely terrestrial and human.</p>

<p>Numerous sects, both ancient and modern, have entered on the scene in
a hardly less libidinous manner; for example, the sexual excesses of
the anabaptists in former times and the sexual ecstasies of certain
modern sects in America.</p>

<p>If the objection is raised that these sects are the pathological
excrescences of religion, I reply with their disciples as follows: "We
have come into the world because your State religions are sunk in
indifference, hypocrisy and hollow formality, offering nothing to the
human heart but empty phrases. It behooves us to awaken from this
sleep. We want enthusiasm and fervor to transform the inner life of
man and convert him." These words, which we can see and hear
everywhere by opening our eyes and ears, constitute a formal avowal of
the suggestive factor in religion. (See Chapter IX.)</p>

<p>In the Canton of Zurich I have myself often had occasion to observe,
especially among women, the followers of the singular sect of the
Pastor Zeller, of Maennedorf. He is a kind of visionary prophet who
heals people after the manner of Christ and John the Baptist, by
placing his hands on them and anointing them with oil. The cures which
he obtains are due naturally to suggestion, like those of Lourdes, but
he attributes them to divine miracles. He even told me naively that he
heard a grinding (crepitation) in a broken bone, which he regarded as
a miraculous cure! A crowd of women, mostly hysterical, collected
around this man with an ardor which was unconsciously directed much
more to his person than to that of God or Christ whom he was supposed
to symbolize. I have treated patients who had been to him, and who
associated with his person both the mildest and the most carnal erotic
images&mdash;of course, in the innocence of their hearts.</p>

<p><span class='pagenum'><a name="Page_356" id="Page_356">[356]</a></span>It is far from me to reproach this sincere man and many others of the
same kind, especially the priests who are surrounded by a halo of
sanctity pushed to ecstasy. I only maintain that when a human being
exalts himself in the search for pure-mindedness and sanctity, thus
denying his true nature, he is always in danger of falling
unconsciously into the most gross sensuality, and at the same time of
sanctifying this sensuality.</p>

<p><b>Description of Religious Eroticism by the Poets.</b>&mdash;The Swiss poet,
Gottfried Keller, with his peculiar genius has described religious
eroticism in an admirable way, especially in his seven legends. Read,
for example, <i>Dorothea's Blumenk&ouml;rbchen</i> (Dorothea's little
flower-basket), in which the terrestial lover of Dorothea ends by
becoming jealous of her celestial lover, of whom she always speaks in
the most exalted sentiments. Wherever she went she spoke in the most
tender terms and expressed the most ardent desire for a celestial
lover that she had found, who waited in immortal beauty to press her
against his shining breast. When the wicked prefect had bound Dorothea
on the gridiron under which was placed a slow fire, this hurt her
delicate body, and she uttered smothered cries. Then her terrestrial
lover, Theophilus, forcing his way through the crowd, burst her bonds
and said with a sad smile, "Does it hurt you, Dorothea?" But when
suddenly freed from all pain she immediately replied: "How could it
hurt me, Theophilus? I lay on the roses of the lover I adore! This is
my wedding day!" Keller shows us here, along with eroticism, the
suggestive effect of ecstasy, which among martyrs, may reach the most
complete an&aelig;sthesia.</p>

<p>Goethe has also described erotico-religious ecstasy; for example, at
the end of the second part of Faust, in the prayers addressed by
certain anchorites to the queen of heaven.</p>

<p><b>Distinction Between Religion and the Ecstasy Derived from
Eroticism.</b>&mdash;It would be quite false to maintain that religion in
itself arises from sexual sensations. The terror of death and the
enigmas of existence, the sentiments of human weakness and
insufficiency of life, the want of consolation for all miseries, the
hope of a future life, all play an important part in the origin of
religions. On the other hand, it is necessary to recognize the
considerable role of the erotic sexual factor in religious <span class='pagenum'><a name="Page_357" id="Page_357">[357]</a></span>sentiments
and dogmas, where on the one hand it leads to ardent fervor, while on
the other hand it tyrannizes, especially by the exclusiveness of its
residues transformed into dogmas, the natural expansion of the erotic
sentiments which are so variable in individuals.</p>

<p>One of the most difficult and important future tasks of social science
toward humanity is, therefore, to set free sexual relations from the
tyranny of religious dogmas, by placing them in harmony with the true
and purely human laws of natural ethics.</p>

<p><b>Compensations.</b>&mdash;In the animal series we have seen that sentiments of
sympathy are derived, in a general way, by phylogeny, from the
sentiments of sexual attraction, and we often see in man a sexual
love, deceived, despised or transfigured, seek compensation or
idealization in the fervor or religious exaltation. The question
naturally presents itself whether this compensation or this ideal is
indispensable, and if other objects of a human and not mystical nature
cannot take its place.</p>

<p>There are, in my opinion, purely human ideals, which are capable of
transfiguring erotic love "religiously" quite as well as the mysticism
of so-called divine revelations. Christianity is called the religion
of love, and the apostle Paul even places charity higher than faith.
But what is charity but the synthesis of the social sentiments of
sympathy, devotion and self-denial, for the benefit of humanity?
Cannot it, therefore, be established on another basis than that of
cheques to be drawn on paradise? Cannot exaltation and fervor apply
their powerful faith, the beauty of their form and the elevation of
their sentiments to the social ideal and the future welfare of our
children? Cannot we replace the cult of religious legends, the
adoration of the works of Jehovah and Christ, as they are given in the
Bible, by the religion of our descendants and their welfare?</p>

<p>In my opinion, the suggestion of religious ecstasy and love might well
be directed toward the benefit of society. Its fanaticism is admirably
adapted to shake the indifference and indolence of men; but this
source of energy should not be wasted in the adoration of legendary
mirages, but used for the efficacious culture of a true human religion
of love on earth.</p>

<br />
<br />
<br />
<br />
<a name="CHAPTER_XIII" id="CHAPTER_XIII"></a><hr />
<span class='pagenum'><a name="Page_358" id="Page_358">[358]</a></span><br />

<h3>CHAPTER XIII<span class="totoc"><a href="#toc">ToC</a></span></h3>

<h4>RIGHTS IN SEXUAL LIFE&mdash;GENERALITIES</h4>
<br />

<p><b>Rights and Liberty.</b>&mdash;Human ideas of right are very curious. Every
one appeals to right and liberty, and naturally thinks of himself
first, without perceiving that in continually claiming his proper
rights, he tramples under foot those of others. How beautiful are
these words Rights and Liberty! But in everyday life in what an
uncompromising way they oppose each other! To give satisfaction to my
rights and liberty, the right of complete development, according to my
natural sentiments, is a thing which is perfectly impossible; or, is
only practicable by constantly infringing the right and liberty of my
fellow beings.</p>

<p>Nevertheless people keep harping on this theme; with the exalted tone
of intimate conviction they inveigh against our social organization,
cursing the malice of others, but show themselves perfectly incapable
of resolving the contradictions which gave rise to their thirst for
liberty and justice.</p>

<p>The cry of despair addressed to right and liberty by modern society is
nothing else than the expression of the instinctive sentiment of anger
and revolt produced by the natural evolution of our phylogeny. The
savage instincts, still considerable in the hereditary foundation of
human nature (the mneme), revolt against the straight-jacket placed on
them by social life, and against the want of liberty on the earth,
which is already too small for humanity.</p>

<p>The natural man is eager for expansion and liberty, and accustoms
himself with difficulty to the severe restrictions which social
necessities impose upon him. His nature is still that of a
semi-nomadic animal, living as an autocrat with his family, possessed
of a number of egoistic wants, and, wherever he goes, opposing the
rights, liberties and desires of other men, who generally compel him
to subordinate his desires to theirs. <span class='pagenum'><a name="Page_359" id="Page_359">[359]</a></span>This is the true reason of this
impotent cry of vexation and anger against the malice of others and
the defectiveness of social organization. And yet this cry is
absolutely necessary, in order that we may find and put in practice a
social formula as tolerable as possible for the future. But, if we
except the question of capital and labor, there is no domain in which
social hindrance is so cruelly felt as in the sexual.</p>

<p>What is human right? Apart from formally admitted distinctions we
shall divide what is called right from the psychological and human
point of view into two categories of ideas; <i>natural rights</i> and
<i>conventional rights</i>.</p>

<p><b>Natural Rights. Right of the Stronger.</b>&mdash;Natural right is quite a
relative idea: the right to life and its conditions. But, as in this
world, which is said to be created by a personal and perfect God,
things are so amicably arranged that living creatures can only exist
by devouring one another, the oldest effective natural right of every
living being is precisely that of devouring others weaker than itself.
This is the right of the stronger. Therefore, the absolute natural
right is the right of the stronger.</p>

<p><b>Rights of Groups. Ants.</b>&mdash;These notions become altered, however, if
we regard them from the point of view of <i>relative</i> natural right.
This does not concern all living beings, but only certain groups. The
rights of groups are relative from a double point of view. On the one
hand they give the group of individuals concerned the right of
interfering with the right to life of other groups, even to
extinction. On the other hand&mdash;and this is the better aspect of the
rights of groups&mdash;they are completed by what are called the duties of
each individual toward others of the same group, that is to say, the
obligation to have regard for and even protect their rights equally as
his own. The rights of a group include the social rights and duties in
the limits of that group.</p>

<p>It is among animals, especially the ants, that we find the most ideal
organization of the rights of a group. Each individual of the ant
colony acts in the interests of the community, which are the same as
its own. It has the right to be nourished and housed and to satisfy
all its immediate wants, but at the same time it is its duty to labor
unceasingly in building and repairing <span class='pagenum'><a name="Page_360" id="Page_360">[360]</a></span>the common dwelling, to nourish
its fellows, to aid in the reproduction and bringing-up of the brood,
to defend the community and even to take the offensive against every
living being who does not belong to the community, in order to
increase its resources.</p>

<p>The rights and duties have here become completely <i>instinctive by
adaptation</i>, that is to say, they are performed without commands or
instruction. They result spontaneously from the natural organization
of ants without the least external obligation intervening. Here, the
cry of distress of the ferocious human beast, of whom we have just
spoken, is completely absent, for duty is replaced by instinct or by
appetite, and its accomplishment is accompanied by a natural sentiment
of pleasure. Every ant could be idle without being punished by its
comrades, if it were capable of wishing to be so, but this is
impossible. Communities of ants can only exist on the basis of the
social instinct of labor and mutual support, without which they would
immediately disappear.</p>

<p><b>Egoism and the Rights of Groups in Man. Human Rights.</b>&mdash;The notions
of the rights of groups in man are infinitely more complicated and
more difficult to understand. As we have already seen, the most
primordial instinctive sentiment in man is limited to his family and
his immediate surroundings. But here even it leaves much to be
desired. Family disputes, quarrels between brothers and sisters are
frequent enough; parricide, fratricide and infanticide are not rare.
In addition to this, beyond the narrow circle of the family, disputes,
hatred between individuals, deception, robbery and many worse things
are always the order of the day. In struggles between parties and
classes, in the abuse of privileges of caste and fortune, in war, in
commerce, in a word in everything, private interests of egoism take
precedence of the general interests of humanity.</p>

<p>These facts, and a thousand other pitiable phenomena of the same kind
in human society, bear witness to the egoistic and rapacious nature of
man, which proves how little the social instinct is developed in his
brain. Human society is founded much more on custom and tradition,
imposed by the force of circumstances, than on nature. Human infants
resemble <span class='pagenum'><a name="Page_361" id="Page_361">[361]</a></span>kittens at first much more than young social beings. In
primitive times, when the earth appeared large to man, the rights of
groups were limited to small communities which looked upon other men,
the same as animals and plants, as legitimate prey. Cannibalism and
even the chase show clearly that man began by becoming more rapacious
and more carnivorous than his pithecanthropoid ancestor, and his
cousin the ape of the present day.</p>

<p>It is only later, after the progressive enlargement of stronger
communities at the expense of weaker; still later, when man commenced
to comprehend the sufferings for the community which result from the
autocracy and passion for unlimited pleasure of a few persons;
finally, when he discovered the narrow limits of the earth, that
notions of humanity and humanitarianism, that is to say the sentiment
of human solidarity, were able to develop in the general conscience.
It was, however, one of the ancients who said "I am a man and nothing
human can be strange to me." But in his time, as in that of Jesus
Christ, civilization was already far advanced and influenced by the
wide humanitarian ideas, more ancient still, of the Assyrians and the
Buddhists.</p>

<p>Every one who reflects will understand that the relativity of the
rights of groups in man and that of the duties which correspond to
them, must in time expand and be applied, little by little, to all the
human inhabitants of the earth. What is more difficult is the
definition of what should be understood under the term of humanity,
capable of being socialized and cultivated.</p>

<p>No doubt, the gap which exists between the lowest living human race
and the highest ape is considerable and without direct transition.
However, we gradually begin to recognize, on the one hand, that we
have certain duties toward animals, at least toward those which serve
us, and, on the other hand, we know that certain of the lower human
races, such as the pigmies, the Veddas and even the Negroes, are
inaccessible to a higher civilization, and especially incapable by
themselves of maintaining what a number of their individuals learn by
training when they live among us. We shall, therefore, have to choose
finally between the gradual extinction of these races or that of our
own.</p>

<p><span class='pagenum'><a name="Page_362" id="Page_362">[362]</a></span>It is not my business to deal with this question here, to trace the
limits of civilizable humanity, or to examine the rights and duties of
civilized men to each other relatively to the rest of the living
world; or, in other words, to what extent civilized man should have
the relative right of subjecting other living beings, exploiting them
in his own interests, nourishing them, or eventually exterminating
them for the safety of his own existence.</p>

<p>As regards the animal and vegetable kingdoms, from the amoeba to the
orang-utan, the question is simple enough and settled. It is much more
difficult to decide for men and for peoples separated from us by great
racial differences. I must emphasize the profoundness of this
difference. It is evident that the higher cultivated races, or rather
blends of races, which live to-day will do better to live in peace
than to mutually exterminate each other.</p>

<p>It is necessary to discuss these questions at the risk of hurting the
feelings of sentimental persons. But what is the use of being blind to
such patent facts? It is not too soon to look closely into the future,
and it is only thus that we can arrive at any useful result. The
natural rights of man should evolve more and more from a complex of
social rights and duties toward a single great group, which we may
call <i>civilized humanity</i>, the relative limits of which can only be
traced by repeated trials and by practical experience. The instincts
of the wild beast are still so deeply rooted, even in civilized men,
that they can only be adapted gradually and even painfully to a
natural right thus understood and limited. We must honestly admit that
such a right only merits very relatively the denomination of <i>natural
rights</i>. In fact, social rights are necessarily artificial in man. A
few elementary rights and duties only are quite natural, especially in
the sexual domain. We are concerned here with adaptations in the form
of instincts which serve for the support and development of the
family, as well as for the protection of the individual. Among these
we may mention the right to life, the duty of labor and the right to
labor, the right of the infant to be nourished by its mother and to be
cared for and protected by its parents, the duty of parents to nourish
their children, the duty of the husband to protect his wife, the right
to obtain <span class='pagenum'><a name="Page_363" id="Page_363">[363]</a></span>nourishment from the animal and vegetable kingdoms, the
right to satisfy the sexual appetite, etc.</p>

<p>There exists, however, a series of other rights and duties, which are
so necessary that they may be termed natural. Such are the right to
possess a dwelling place; to defend one's life against attack; to
think and believe what one wishes so long as one does not impose one's
ideas and faith on others; the duty to respect the life and property
of one's neighbor; the duty to give a healthy and sufficient education
to youth, both in body and mind, etc.</p>

<p>If we regard the matter without prejudice, certain rights and duties
which have been hitherto considered as natural and self-evident,
become very doubtful. Such are ecclesiastical and religious rights and
duties, patriotic and national duties, the rights and duties of war,
the rights of privileged classes, the rights of property, etc. It is
clear, from an unprejudiced examination of the development of
humanity, that these so-called rights and duties are only the historic
legacies of mysticism or of limited human groupings, and in great part
artificial. The rights and duties of members of the groups in question
consisted in mutually protecting their opinions and their national and
religious interests, etc., and in subjecting or even trampling under
foot those of other human groups. These lead us quite naturally to the
second category of general notions of rights.</p>

<p><b>Conventional Rights.</b>&mdash;To speak correctly, conventional rights are
not rights. They are simply a dogmatic sanction applied to all kinds
of customs and abuses that men have appropriated, according to local
circumstances and their fortuitous conquests or acquisitions. Here,
the consequences of the natural rights of the stronger, religious
mysticisms and all sorts of human passions, the sexual appetite
especially, play a very varied and complex role.</p>

<p>The absurdity and injustice of conventional rights is shown by the
difference, often even the absolute contrast, of the corresponding
conception of rights among different peoples. In one, polygamy is a
right and even a divine institution; in another, it is a crime.
Individual murder is generally considered as criminal, but in warfare
the slaughter of masses becomes a <span class='pagenum'><a name="Page_364" id="Page_364">[364]</a></span>duty and even a virtue. Theft and
rapine are regarded in times of peace as crimes, but in time of war,
under the form of annexation and plunder they are the uncontested
rights of the victor. In a kingdom, the monarch is looked upon as a
holy person and offense to his majesty as a crime; in a democracy, it
is individual domination which is regarded as criminal.</p>

<p>Falsehood and mental restriction are, in certain cases at least, the
rights or even the duty of the Catholic, who is only forbidden to
swear falsely in the name of God and religion, while others consider
all falsehood more or less unjustifiable; others again regard every
oath as sinful.</p>

<p>The contradictions, inconsistencies, unnatural prescripts and
tyrannies of what is called conventional rights in different peoples
are innumerable, and the notions of our rights which we have inherited
from the Romans are not much better.</p>

<p><b>Retaliation.</b>&mdash;In historical epochs, we see the rights of the
stronger succeeded by certain notions of rights which may still be
considered as primordial; such is the law of retaliation or lynch law,
based on the natural sentiment of vengeance, which is itself derived
from anger, jealousy and pride, and says "An eye for an eye and a
tooth for a tooth." The law of retaliation is very natural and very
human. Although of savage origin, it has at least the merit of
recognizing in men an equal right in retaliation for injury caused in
a brutal fashion, without considering inner motives.</p>

<p><b>Expiation.</b>&mdash;We also find in the old law another notion derived
partly from the preceding, but chiefly from religious mysticism&mdash;the
notion of expiation. After constructing in his own image a divinity
blinded by human passions, man attributed to him, from fear of
vengeance, sentiments of anger and indignation regarding his baseness
and malice toward his neighbor. He then conciliated the divinity and
appeased his wrath by making sacrifices, human or otherwise.</p>

<p>At first, sacrifices were not made of criminals or guilty persons, but
of innocent lambs, men or beasts, sometimes with all kinds of torture,
to appease the supposed wrath of the gods. Gradually, however, these
customs became more humane and were changed to the notions of
expiation which we still have. <span class='pagenum'><a name="Page_365" id="Page_365">[365]</a></span>Whosoever has committed a crime should
expiate it by some kind of pain, eventually by death. In our modern
penal law, notions of expiation and retaliation are blended, and when
we study its roots in ethnology we are not surprised to see the
expiation and punishment of so-called crimes against God or religion.
We find in this fact a singular mixture of religious and judicial
notions. A curious way of appeasing the divinity is the sacrifice of
animals and other offerings which ancient and savage peoples made and
still make, in returning thanks for victory or some other good
fortune, or to appease supposed wrath.</p>

<p><b>Themis.</b>&mdash;In spite of all these errors, ancient civilization
represented as the ideal of right a goddess of justice, <i>Themis</i>, with
eyes blindfolded and holding scales in her hands. The scales signified
that right and wrong should be carefully weighed against each other;
the bandage, that the judge should pronounce his verdict without
regard to persons, and be inaccessible to all outside influence. For
the limited ideas of that period, little removed from retaliation and
expiation, this blind woman with her scales was a sufficient
representation of justice. She had no need to trouble about the
psychology of human nature, mental disorders, diminished
responsibility or ideal social improvement.</p>

<p><b>Themis Unblindfolded. Fallacy of Free-will.</b>&mdash;Nowadays the task of
our goddess is not so simple, for the progress of humanity and
science, especially of psychology and psychiatry, oblige her whether
she wishes or not, to completely remove her bandage, so as to see
clearly into the human brain.</p>

<p>It is not simply a question of knowing whether an accused person has
or has not committed the act which he is accused of, but also whether
he knew what he was doing, what were the motives which urged him, and
who is the real instigator of the misdeed. Alcohol, mental anomalies
and diseases, suggestions, passions, etc., concur in influencing the
human brain so that it is hardly responsible for its acts.</p>

<p>Again, on further examination, we find that the accepted and
historical notion of free-will, that is to say the absolute liberty of
man's will, which constitutes the very existence of our old penal law,
becomes not only more problematical, but may even <span class='pagenum'><a name="Page_366" id="Page_366">[366]</a></span>be considered as a
purely human illusion, resting on the fact that the indirect and
remote motives of our actions are mainly subconscious.</p>

<p>The great philosopher, Spinoza, has already demonstrated this truth in
a masterly manner, and modern science confirms it in all respects.
Every effect has its cause, and all our resolutions are the result of
the activities of our brain, in their turn determined or influenced by
hereditary engrams (instincts and dispositions) or acquired
(memories), which are their internal causes, and combine with causes
acting from without. Let us admit freely the fallacy of the old axiom
of human free-will and endeavor to understand that what we consider as
free will is nothing else than the very variable faculty of our brain,
more or less developed in different individuals, of adapting its
activity to that of its environment, and especially to that of other
men. Also let us endeavor to take into account that our will and all
our actions are, consciously or unconsciously, determined by a complex
of energies or hereditary engrams (character), combined with those
which have acted upon us from without during our life, as well as with
emotional or intellectual sensory impressions.</p>

<p>Our whole conception of rights, and especially of penal law, should
then change. We should entirely do away with <i>retaliation</i>, a
barbarous relic of a more or less animal sentiment of our ancestors,
and <i>expiation</i>, the relic of a superannuated and superstitious
mysticism. Modern and truly scientific reformers of penal law have
already taken account of this necessity. But, in spite of the complete
inefficacy of the old penal system as regards the diminution of crime,
they have so far only put into practice few of their ideas.</p>

<p><b>Justification of Rights and Laws.</b>&mdash;After what we have just said,
there only remain, two reasons to justify the existence of rights and
laws:</p>

<p>(1). To protect human society against criminals, and in general to
institute ideas and laws with a view to regulate the mutual interests
of men, in such a way as to result in natural conditions of existence
as advantageous as possible, both for the individual and for society:</p>

<p><span class='pagenum'><a name="Page_367" id="Page_367">[367]</a></span>(2). To study the causes of crimes, social conflicts, imperfections
and inequalities, so as to obtain, by contending against these causes,
an improvement in men and their social condition. It is true that what
we demand here means a complete transformation of the notions of
conventional right, not only in our old penal law, but also to a great
extent in civil law; but this transformation is inevitable and has
even already commenced. Its object is to liberate right from the grasp
of an old metaphysico-religious dogmatism, and from crystalized
doctrines derived from superannuated custom and abuse, and to found
itself on the applied and social natural history of man, who then only
will merit the name of <i>homo sapiens</i> which was given to him by
Linnaeus, the great nomenclator of living beings.</p>

<p>Jurists have already too long based metaphysics on old barbarous
customs and superstitious mysticism, transformed into dogmas. It is
time that Themis removed her bandage, studied psychology,
psychopathology and science, and submitted the impartial handling of
her scales to the influence of truer and juster human factors, even if
her work thereby becomes more difficult and more complicated.</p>

<p><b>Sexual Rights.</b>&mdash;While sexual sentiments form part of the most sacred
and intimate conditions of individual happiness, they are also closely
and indissolubly connected with the social welfare of humanity. In no
domain is it more difficult to combine harmoniously the welfare of the
community with that of the individual, and this is why questions of
right in sexual matters are among the most difficult to solve.</p>

<p>The satisfaction of the sexual appetite in man is part of his natural
rights. Natural science compels us to formulate this principle; yet it
is a dogma the consequences of which may become very grave and even
fatal; for the satisfaction of a man's sexual appetite implies, not
only the direct participation of one or more human beings in a common
act, but also that of a much greater number in its indirect effects;
and it may occasion, according to circumstances, more harm than good.</p>

<p>If the question of reproduction did not exist, it would be more easy
to put individualism in more or less harmonious accord <span class='pagenum'><a name="Page_368" id="Page_368">[368]</a></span>with
socialism. It is thus the sexual relations which present the greatest
difficulties in the social domain.</p>

<p>In spite of the considerable progress which has been accomplished, our
modern law is still based to a great extent on the barbarous principle
of the legal inequality of the sexes. The mind of man and that of
woman are no doubt of different quality; nevertheless, in a society
which does not possess asexual individuals like that of the ants and
bees, and in which the two sexes are compelled to work together
harmoniously for the social welfare, there is no reason to subordinate
one sex to the other. Man may have 130 or 150 grammes more brain
tissue than woman and be superior to her in his faculty of combination
and invention, but this is no reason why we should only accord his
wife and mother inferior social rights to his own. His bodily strength
will always protect him against the possible encroachments of woman.</p>

<p>A first postulate is, therefore, the equality of the two sexes before
the law. A second postulate consists in the emancipation of infancy,
in the sense that it should never be considered as an object of
possession or of exploitation, as was and is still so often the case.</p>

<p>These are the fundamental principles of a normal sexual law. In no
animal do we find the abuses which man is permitted to practice toward
his wife and children. Let us now pass on to special questions.</p>

<br />

<h4>CIVIL LAW</h4>

<p>The object of civil law is to regulate the relations of men to each
ether. Properly speaking it does not punish, that is to say, it
requires no expiation and is not concerned with crime. It seeks to
improve the social basis for mutual obligations and contracts.
Nevertheless, it borders on penal law as regards the question of
damages which one individual must pay another whom he has injured even
involuntarily, as well as by the coercive measures, both
administrative and operative, which it employs.</p>

<p>Although resting on a natural basis better adapted to the social
welfare than penal law, civil law still contains the <span class='pagenum'><a name="Page_369" id="Page_369">[369]</a></span>traditions of
religious mysticism and the abuse of conventional right.</p>

<p>I shall here analyze in a few words what concerns our subject in
actual civil law, and shall point out the modifications which appear
to me desirable. It is, however, impossible for me to enter into the
details of codes, owing to absence of special knowledge. Moreover,
this would lead us too far from our subject.</p>

<p><b>Marriage and Sexual Relations in General.</b>&mdash;The coitus of two
individuals, performed with mutual deliberation and causing no harm to
a third person, should be considered as a private affair, and should
have no connection with either civil or penal law.</p>

<p>However great may be the necessary restrictions of this general axiom,
it must be recognized as valid in principle. Society has no right to
restrict the liberty of individuals so long as it, or one of its
members, is not injured by these individuals. So long as coitus is
freely performed by adult and responsible persons, has no indirect
consequences, and does not cause fecundation, neither society nor any
one is injured.</p>

<p>In the practice of law this axiom is not yet generally accepted. Many
laws, especially among the Germanic peoples, punish concubinage, or
extra-nuptial coitus. Even when concubinage is tolerated, it is
considered illegitimate, so that the woman who gives herself to it and
the children who result from it, have much to suffer. Although they
constitute simple religious precepts, the ordinances of Liguori and
others concerning coitus influence in a high degree sexual relations
in Catholic countries.</p>

<p>As a rule, coitus is only legally recognized as licit in marriage. But
we have seen in Chapter VI how elastic is the term marriage, which
varies from polygamy and monogamy to polyandry, and from marriage for
short periods to indissoluble marriage, to say nothing of the cases
where women are sacrificed on their husbands' tombs. We have seen that
religious traditions, arising themselves from barbarous customs, play
a great part in conjugal law. It is only by infinite trouble that the
principle of civil marriage has made its way in modern civilized
states. Even to-day, religious marriage is in some countries only form
of union which is legally recognized. These <span class='pagenum'><a name="Page_370" id="Page_370">[370]</a></span>simple facts show to what
extent we are still hidebound by tradition.</p>

<p>The idea that marriage is a divine institution and that man has the
right to contract, but not to dissolve it, is still a widespread
belief, however bizarre it may be. We shall not enter here into the
detail of the religious forms of marriage, which is referred to in
Chapters VI and XII.</p>

<p>It is evident, from our modern and scientific point of view, which is
purely human and social, that civil law only can be recognized as
valid. Religious forms and ceremonies must be considered as belonging
to a private domain. For this reason they concern neither the State
nor society, and should be refused all legal character; for it is our
duty to strive and liberate humanity from the tyranny of all imposed
creeds, as we should combat all so-called State religion.</p>

<p><b>Civil Marriage.</b>&mdash;What then is civil marriage, and what ought it to
be? Our actual civil marriage is the result of trials and compromises
which require improvement. It is a contract between two persons of
opposite sex whose mutual object is the reproduction of the human
species. In this contract the law is unfortunately too much concerned
with the personal relations of the two contracting parties, and too
little with the interests of their eventual posterity, which
necessitates care and attention on the part of the social legislator.
Moreover, the traditional conception of the dependence of woman
disturbs the purity and justice of civil marriage.</p>

<p>In my opinion, the first fundamental principles of civil marriage
should be absolute legal equality of the two conjoints and complete
separation of property. The momentary amorous intoxication of a woman
should not allow a man to appropriate her property in whole or in
part; only truly barbarous laws could permit such iniquity, and they
should be banished from all the codes of civilized countries.
Moreover, in countries where woman enjoys important rights, the
community of property furnishes those who are unscrupulous with the
means of completely despoiling their husbands.</p>

<p>Further, in common conjugal life, the domestic work of the wife should
not be considered as obligatory and requiring no <span class='pagenum'><a name="Page_371" id="Page_371">[371]</a></span>special
remuneration. Her work has as much right to be considered as that of
the husband, and should be entered to the wife as an asset.</p>

<p>Community of property is so immoral that it should be considered
invalid in case of ulterior dispute, when it has been instituted by
private contract. It is the business of the conjoints to put it in
practice if they wish, so long as they are of one mind. But when
dissensions or divorce take place, it only injures the one who has
remained honest, and at the same time the children.</p>

<p>This is why such contracts ought never be definitely binding to the
conjoints. Even if the marriage is not unhappy, the extravagances or
blunders of one of the conjoints may ruin the whole family, in the
case of common property.</p>

<p>The <i>duration</i> of marriage is very important. If a marriage contract
exacts sexual fidelity till death, divorce is nonsense. Yet, in
practice, it is obvious cruelty to keep two individuals legally bound
together who can no longer live with each other. Thus, the provision
and license of divorce are necessities of civil law which are
certainly not ideal, but which cannot be passed over without favoring
family disturbance and without sanctioning illegality and evil.</p>

<p>Among the most frequent causes of divorce are desire for change in the
husband, venereal diseases, disputes, incompatibility of temper,
mental disorders, immorality, ill-treatment and crime. The sterility
of one of the conjoints and incapacity for coitus may also be
mentioned as reasons for divorce, although in certain circumstances,
as we shall see, limited polyandry or polygyny may be much more humane
than divorce.</p>

<p>As soon as divorce is admitted, important and complicated questions of
law arise when there are children. We shall refer to these later. The
legal license of complete divorce thus transforms marriage into a
temporary contract, which is not so far removed as one would think
from the ideal relations of free love.</p>

<p>We will examine the circumstances which, apart from the procreation of
children, may attribute legal importance to the sexual relations of
two persons. I must first of all observe that, if it wishes, civil
legislation can very well create a state of things <span class='pagenum'><a name="Page_372" id="Page_372">[372]</a></span>which gives to
children born outside marriage the same rights and the same social
position as legitimate children, and I will even add that such social
equality would respond to the most elementary sentiments of human
rights, if these were not already influenced in advance by prejudice
and mysticism.</p>

<p><b>Minors.</b>&mdash;Civil law should stipulate that minors have not the right
to marry. This may appear cruel in certain cases, but society has the
right and the duty to intervene. Minors should be protected against
all sexual abuse. A young girl under the age of seventeen and a boy
under eighteen or twenty should be prevented from all sexual
relations. This is a postulate of individual and social hygiene and
consequently of all healthy matrimonial law.</p>

<p><b>Lunatics.</b>&mdash;The same applies to lunatics, who are legally comparable
to minors. Have we the right to forcibly separate a married couple, or
a couple living in concubinage, because one of the conjoints has
become insane, when the other does not wish for separation? In Germany
the procedure of nullity of marriage has been invented for these
cases, but without gaining much. I shall return to this point in
connection with another subject, but I may remark here that it is not
the continuation of marriage nor that of sexual connection which
injures society, but only the procreation of children. Therefore it is
only the procreation of children, which should be legally prohibited,
and sexual connection only when the healthy conjoint agrees to its
suppression, or when the interests of the afflicted one necessitate
it.</p>

<p>In the future these particular cases may be regulated in the most
convenient and humane way possible.</p>

<p>Certain bodily infirmities which one of the conjoints has concealed
from the other, or of which he was not himself aware, should also
impair the validity of the marriage contract. Such are chronic
infectious diseases, especially venereal, impotence in the man and
sterility in the woman, when the cause was previously known. But here
again, the law should only intervene at the request of the person
injured, and to take certain measures to prevent the procreation of
abortions, without interfering with sexual connection.</p>

<p><span class='pagenum'><a name="Page_373" id="Page_373">[373]</a></span><b>Adultery.</b>&mdash;An important question is that of adultery. Here again, we
are of opinion that the law has not performed its duty. Proved
adultery, when fidelity has been promised by contract should give the
injured party the right of immediate and absolute divorce.</p>

<p>Certain forms of adultery, which take place with the assent of the two
conjoints, have in reality the character of bigamy and should neither
be recognized by civil nor penal law. I will cite as an example, the
case where two conjoints wish to live together for various reasons,
while the impotence, disease or sterility of one of them induces him
to concede to the other liberty of sexual connection with a third
person, apart from marriage. In such a case neither society nor any
one else is injured and all motive for legal intervention is wanting
(vide Andr&eacute; Couvreur: <i>La Graine</i>).</p>

<p><b>Divorce.</b>&mdash;The question of divorce becomes extremely difficult when
one of the conjoints wishes for it and the other does not, and when no
other reason exists for determining the marriage. We are here
concerned with the malicious caprices of the god of love, from which
the world will never be free.</p>

<p>In my opinion, the law in such cases can only do one thing, and that
is to protect the rights of the children, if there are any, and to
compel the inconstant conjoint to provide for their nourishment.</p>

<p>The law should also protect the pecuniary and other civil rights of
the conjoint who wishes to continue life in common. Here especially we
can recognize the necessity for the separation of property. On the
other hand, I am convinced that it is useless to maintain at any price
a union which one party does not wish for. In practice no good results
from it; it is rather a moral question than a question of law.</p>

<p>In such cases we may observe the despair of the conjoint who has
remained faithful, both in the marital and legal relations of
marriage. The law cannot do everything, and here it is powerless; all
that it can do is to exact delay and attempt at reconciliation, which
sometimes succeeds.</p>

<p><b>The Right to Satisfaction of the Sexual Appetite.</b>&mdash;We now come to a
delicate question. The right to satisfy the sexual <span class='pagenum'><a name="Page_374" id="Page_374">[374]</a></span>appetite must
necessarily be restricted in more than one respect if injury to third
parties is to be avoided. If we except certain pathological cases, the
chief difficulty lies in the fact that the normal sexual appetite can
only be satisfied by the cohabitation of two persons, and that what
satisfies the one may often injure or deeply wound the other, and even
the children. The matter may go so far as to concern penal law, and we
shall refer to it again in this connection. But, even from the point
of view of civil law, permission to satisfy the sexual appetite must
necessarily depend on the consent of both parties. In my opinion no
exception to this rule can be tolerated.</p>

<p>It is not enough to protect minors; it is also necessary to prevent
the abuse of the persons of adults against their will. The institution
of so-called Christian marriage still contains barbarous dispositions
in this respect, the wife being generally obliged to surrender herself
to her lord and master as often as he pleases. This is the dark side
of the picture which exacts sexual fidelity in man.</p>

<p>Inversely, for physiological reasons, a very erotic and sexually
exacting woman cannot obtain satisfaction, man being incapable of
commanding erections voluntarily. She can only bring an action for
divorce if she can prove that her husband is completely impotent.</p>

<p>It is sufficient to reflect on these facts to see how difficult is the
regulation of sexual connection by law. The legislation of details in
this domain becomes of necessity an injustice.</p>

<p>We have already considered the great individual variability of the
sexual appetite. Attempts to regulate it by the rules of a monogamous
matrimonial code are absurd and impracticable. With all the respect
due to the moral sentiments of Tolstoi, we are obliged to declare that
his ascetic opinions on sexual relations are only the dreams of an
enthusiast.</p>

<p>When a libidinous man marries a young girl who is sexually frigid, and
when coitus continues to be a horror to his wife, it is quite as cruel
to demand continence in the husband as submission in his wife. In such
cases, the conditions can only be made tolerable by divorce, consent
to concubinage, or bigamy, when a relative adaptation cannot be
obtained by mutual <span class='pagenum'><a name="Page_375" id="Page_375">[375]</a></span>concessions. At present our prejudices only allow
divorce in such cases.</p>

<p>When a man and woman are already tied by pregnancy or by a child, and
when, apart from the differences in their sexual appetites, love and
concord reign between them, separation would be cruel.</p>

<p>I readily agree that such extreme circumstances should not be the
rule, and that in many cases the one who is the more erotic can
restrain himself, and the one who is cold become accustomed to coitus.
Nevertheless, in the present chapter we are not concerned with morals
but with rights, and we have only to reply to the question of knowing
what should be done when, in sexual connection between two conjoints,
one desires it and the other does not.</p>

<p>The concentration of sexual passion on a single individual, which is
generally good from the social point of view, is fatal in these
special cases. A man falls passionately in love with a woman, or a
woman with a man, but instead of being reciprocal this love is
despised by the other. Such a misfortune, which often leads to the
most tragic consequences, not only in novels but also in real life, is
only reparable by the renunciation of the one who loves. It is surely
less cruel to renounce a proposed union than to become the sexual prey
of a person one does not love. It is, therefore, inhuman and immoral,
as much in religion as in poetry, to preach in any form, the
exclusiveness of sentiments, the indissolubility of monogamous
marriage, and the immutability of love.</p>

<p>It has often been stated that a woman can only love once in her life.
Such a false and cruel generalization must be energetically opposed.
It is the business of sentimental poets to delude themselves with such
sentiments, but those who think it a duty to adhere to dogmas of this
kind are to be pitied. It is not only death or illness of one of the
conjoints, dissensions and infidelity, which may cause separation of a
sexual union, but as is frequently the case, rejected love may
transform into perpetual martyrdom the life of a person imbued with
such ideas. The ascetic sentimentalism which results from this has a
strong element of suggestion which is bad to cultivate.</p>

<p><span class='pagenum'><a name="Page_376" id="Page_376">[376]</a></span>If we would give the one who does not love the absolute right of
repelling the sexual advances of the other, not only the law but
morality should in return allow the rejected lover to make another
choice, where his desire for love will find an echo.</p>

<p>At the present day many people, especially women, prefer to endure
their unhappiness and even that of their children to the opprobrium to
which they are often exposed by public opinion in divorce or
remarriage, or even in becoming engaged to another person, when their
love has been rejected. It is, therefore, the duty of the legislator
to banish from the law everything which may appear to sanction such
opprobrium.</p>

<p>Most laws recognize not only impotence, but also assault, cruelty,
venereal disease, adultery, etc., as grounds for divorce, but the
pressure of public opinion causes the existing laws to be too little
used. We must remember that such violations of conjugal duties give
the injured party the right of claiming damages.</p>

<p>Nevertheless, we may say that the simplest civil action by one
conjoint against the other is veritably monstrous when it is not
accompanied by an action for divorce. When once the couple have come
to legal disputes, their marriage is in reality dissolved and its
continuation is an absurdity.</p>

<p><b>Venereal Diseases.</b>&mdash;A very important question from the humanitarian
and hygienic point of view is that of venereal disease. A man (or
woman) who knows himself (or herself) to be affected with a venereal
disease in an infectious state, and who in spite of this has
connection with a woman, should be regarded as a criminal, at least if
the woman with whom he has connection is not affected with the same
disease.</p>

<p>Here the law should intervene by awarding heavy damages to the party
who has been infected; eventually it may be treated as a criminal
offense. In such cases claim should be made by the injured party, but
unfortunately this is seldom done owing to feelings of shame. In the
future, however, we may hope that the law may be improved for the
benefit of humanity, for this would be one of the most efficacious
means of combating venereal disease, and hence avoiding much
misfortune for families and children.</p>

<p><span class='pagenum'><a name="Page_377" id="Page_377">[377]</a></span>It would also be desirable to prevent the procreation of syphilitic
infants, for instance, by the use of preventatives (vide Chapter XIV).</p>

<p><b>Prostitution.</b>&mdash;Another difficult question is that of the relation of
civil law to prostitution. All State regulation of prostitution is to
be absolutely condemned; but what position should civil law take up
with regard to free prostitution? We have already seen what an
abominable social evil is this commerce in human bodies, as regards
social morality. But it is absolutely useless to try and abolish this
commerce without attacking its lord and master&mdash;<i>money</i>. The venality
of man implies the commerce of his body, and as long as everything can
be got for money, coitus can be bought. It is, therefore, this
venality which must be attacked, not only by condemning it in words
but by cutting its roots. If the State will not withdraw its
protecting hand from prostitution, it might at least combat
proxenetism and the public manifestations of prostitution, by all the
legal and administrative measures at its disposal. It would thus
reduce the matter to intimate personal relations.</p>

<p>Let us hope that, little by little, a social organization more just to
labor and wages, combined with the prohibition of alcoholic drinks,
will, in the future, annihilate the causes of commerce in human
bodies.</p>

<p><b>Children as a Reason for Civil Marriage.</b>&mdash;To resume; we find that
civil marriage should, by progressive reforms, become a much more free
contract than it is at present, having for its object a common sexual
life. The law should abandon its useless and often harmful chicanery
concerning the questions of sexual relations and love, and regulate
more carefully the duties of parents toward their children, and thus
protect future generations against the abuse of the present
generation.</p>

<p>The difference which exists between marriage and free love should
gradually disappear, by instituting natural intimate relations on the
basis of sentiments of social morality, instead of maintaining the
pretended divine origin of a social institution. It is difficult to
avoid a smile when we hear the term "divine institution" applied to
the marriage of a rich girl with a man who has been bought for her.
(Vide Chapter X.)</p>

<p><span class='pagenum'><a name="Page_378" id="Page_378">[378]</a></span>Various propositions have been made to give more dignity to the unions
of free love, which now exist and which always have existed. Modern
women have remarked that the absurd custom of naming the celibate
woman differently to the married stigmatizes in society a number of
poor women and innocent children, and that it would be quite as just
to apply the term "damoiseau" to celibate men as "mademoiselle" to
non-married girls. An unmarried woman who has a child, and who has
only committed the sin of obeying nature, is branded with the stamp of
shame.</p>

<p>It is the children who constitute the true bond of marriage and give
it a legal character. When there are no children all legal and State
interference with conjugal affairs loses its sense so long as no one
is injured, and civil marriage can then be greatly simplified. I
maintain that so long as a sterile union, of whatever kind, between
responsible persons is voluntary, provokes no conflict between those
who have contracted it, and causes no injury to a third party, the law
has no right to meddle with it; because this union does not concern
society nor any of its members, excepting the two parties interested,
who are in accord.</p>

<p>At the present time, in many countries, the existing laws can be
utilized to form marriage contracts stipulating separation of
property, the right of each of the conjoints to the produce of his or
her work, as well as certain reciprocal rights and duties between the
parents and children. Matters can thus be arranged so as to correct
more or less the defects of the law.</p>

<p><b>Marriage of Inverts.</b>&mdash;A peculiar and characteristic phenomenon is
the ardent desire of many sexual perverts, especially inverts, to
become secretly engaged or married to the abnormal homosexual object
of their love. It is needless to say that there can be no question of
legal regulation of such pathological marriages. But the law may
ignore them when they do no harm to any one, and regard them as
private affairs, especially when they prevent much worse evils, such
as the marriage of an invert to a normal individual.</p>

<p><b>Civil Rights of Children. Matriarchism.</b>&mdash;As we have already said, it
is the children who constitute the real phylogenetic and
<span class='pagenum'><a name="Page_379" id="Page_379">[379]</a></span>psychological bonds in marriage and the family, bonds which are deeply
rooted in human nature. This is so true that among many savage
peoples, if not in most, marriage is not considered legal as long as
it is sterile. Even among civilized people sterile women are generally
regarded as of less value. We may, therefore, regard the article in
the Code Napoleon which forbids inquiry into paternity as an unnatural
measure, or as a monstrosity of civil law.</p>

<p>Two human beings who procreate others contract common duties and
responsibility of the highest importance. They are, perhaps, the
highest social duties that man can assume. Is it not then infamous and
unnatural to legally liberate one only of the procreators, the man,
from all his responsibilities, simply because certain religious or
civil formalities were omitted before procreation?</p>

<p>Is the man less guilty than the woman in procreation apart from
marriage, if we can use the term guilt in such cases? Is it not a
ridiculous and cruel irony to call <i>natural children</i> those born apart
from marriage? Perhaps legitimate children are supernatural, or
unnatural! Is it not infamous to brand with the seal of shame, even
before their birth, poor illegitimate children, and to confirm this
indignity by making them bear their mother's name instead of their
father's?</p>

<p>The most elementary natural law exacts that all children, whether
"legitimate" or "illegitimate," should have the same social rights,
and that they should bear either the name of their real father or that
of their mother; the latter denomination would be the more natural and
logical. Denomination by the maternal line corresponds to the system
of matriarchism (Chapters VI and XIX), which is often met with among
savage races, and which is more just and leads to less abuse than
patriarchism. Moreover, when women shall have obtained their proper
rights, there will be an end of the exclusive authority of one of the
conjoints in marriage.</p>

<p>Equality in the rights of the two sexes will naturally lead to
denomination in the maternal line, for reasons of simplicity, the
mother being more closely related to the child than the father.
Maternity may, no doubt, be sometimes uncertain, as <span class='pagenum'><a name="Page_380" id="Page_380">[380]</a></span>in the case of
foundlings or changelings, but on the whole it is infinitely more easy
to establish than paternity. It is sufficient for the mother to have
sexual connection with two men at the time of conception to render
paternity doubtful. Again, the mother has a number of pains, cares and
dangers to undergo in the course of the procreation and education of
children, which the father escapes. Nature thus gives the mother the
right to give her name to the family. Our legislation is unfortunately
far from recognizing such natural right. We may nevertheless form a
primary proposition, because in my opinion its recognition would avoid
much complicated litigation:</p>

<p><i>In nature, whenever the offspring of an animal have a protracted and
dependent infancy, it is the duty of the parents to nourish them and
bring them up. To allow human parents to dispense with this duty, on
the grounds of badly constructed and unnatural social theories, is to
encourage promiscuity, and consequently degeneration of society. It is
easy to change social customs which are only based on artificial
dogmas sanctioned by tradition, fashion and habit, whether they are of
a religious nature or otherwise. But a social organization can never
violate with impunity the true laws of human nature which are deeply
rooted in our phylogenetic instincts, without disastrous effects.</i></p>

<p>In Chapters VI and VII we have given irrefutable proof that family
life and the sentiments of sympathy between husband and wife, parents
and children, constitute the phylogenetic basis of the sexual
relations of humanity. Whatever may be the egoistic polygamous
instincts of man, we can affirm that a natural and true monogamy
constitutes the highest and best form of his sexual relations and of
his love. No doubt there are many exceptions which must be taken into
account. It is absurd to shut our eyes to the fact that our degenerate
social customs have created unnatural circumstances in which parents
behave shamefully toward their children, exploiting them, training
them systematically to mendacity, prostitution and crime, or else
ill-treating them. We even see unnatural parents, to save legal
consequences, get rid of children who inconvenience them by the aid of
slow and coldly calculated martyrdom, which leads them to certain
death. It is, therefore, necessary to <span class='pagenum'><a name="Page_381" id="Page_381">[381]</a></span>establish special legal
provision for all these exceptional cases, to protect children against
the power of unworthy parents and all forms of abuse.</p>

<p>I must here draw attention to the impulse which has recently been
given to Austrian legislation on the protection of children, by Lydia
von Wolfring. The State brings up, in philanthropic institutions,
children who have been maltreated, neglected or abandoned, after
removal from their unworthy parents, but without relieving the latter
of their duty in providing nourishment. According to Miss Wolfring's
system, they are cared for by honest couples without children who wish
for them, under the supervision of the aforesaid institutions. In this
way the children enjoy family life.</p>

<p>For educational reasons, the natural family may be imitated in these
artificial ones, by giving to each couple children of both sexes and
different ages. The result is perfect: I have seen in Vienna
artificial families of ten children formed in this way. This shows
again the rule confirmed by the exception; it would be better for the
good seed to be more fruitful and the bad sterile.</p>

<p>The normal condition must, however, always be for parents to bring up
their own children. But here the State and the school should come to
their aid, and even intervene with authority; for society is under the
obligation of educating its children to a certain degree of culture,
and maternal or paternal authority should not have the right to
prevent or even attenuate this social work. Obligatory and gratuitous
education is thus a duty of the State which is becoming more and more
recognized everywhere, although it is still very incomplete and often
badly carried out.</p>

<p>The State should, moreover, protect the children by restricting the
power of parents more than is done at present. The child should not be
allowed to become an object for exploitation by its parents. It has
also the right to be protected against all unmerited punishment and
ill-treatment. Corporal punishment, which is still practiced in some
schools, is a relic of barbarism which ought to disappear.</p>

<p>The State should severely enforce the duty of the procreators <span class='pagenum'><a name="Page_382" id="Page_382">[382]</a></span>of
children to nourish their offspring. Rich or poor, no father or mother
should escape this duty, whether the child is legitimate or
illegitimate. In our imperfect social condition, it is still much too
easy for the man to escape and abandon his child to the mother, or to
public charity. He should be compelled to provide for the life and
education of his children, whether legitimate or illegitimate, if he
does not bring them up himself. If unable to provide money, he should
do the equivalent in labor. Such measures, strictly enforced, would be
more efficacious than all the complicated laws on sexual relations, in
maintaining monogamy and fidelity.</p>

<p>I repeat, that these measures should apply to all unworthy parents
from whom we are obliged to remove the children. These parents are not
always of the poorer class.</p>

<p>It may be objected that I am unjust in charging such duties to poor
people who can often hardly keep themselves. I agree that in the
present state of society it is quite impossible for many parents to
undertake such important duties. But duty means right, and it is
evident that we must place rights by the side of the duties which we
impose on parents.</p>

<p>True justice in this question can only be attained by the essential
progress of socialism. By socialism, I do not mean certain vague
communistic doctrines, nor the Utopias of anarchists who imagine that
"man was born good," but simply an essential social progress in the
struggle against the domination of individual capital, that is to say,
usury applied to the labor of others owing to the possession of means
of production, which is now left to speculators. Men should be enabled
to enjoy the product of their labor, so that they can lead a human
life worthy of the name, in sexual matters as in others. But this is
not all.</p>

<p>From the social point of view, it is absolutely unjust that men who
procreate children should alone bear the burden of the future
generation. We know the egoistic proverb of the celibates, who say: "I
have the right to take life easily, to enjoy myself and be idle, if I
renounce the happiness of having children, either of my own accord or
from necessity." This proverb, which may be transposed into "after me
the deluge," cannot be recognized by any healthy social legislation.
It is <span class='pagenum'><a name="Page_383" id="Page_383">[383]</a></span>the duty of the State to relieve large families, to facilitate
the procreation of healthy children, and to impose more work and taxes
(for instance, artificial families) on sterile individuals. The old
laws were better than ours in this respect.</p>

<p>I have mentioned above the excellent custom, which exists at the
present day in Norway, of only charging half-price on the boats to
married women and other female members of the same family. I cannot
here enter into the details of this question, but if such reforms are
some day realized, if universal compulsory education, pensions for old
age, orphans and invalids, etc., are introduced, then no man will have
valid motives for escaping the duty of feeding his children and
bringing them up decently in family life. This will be left only to
the idle and vicious.</p>

<p>Moreover, I can support my propositions by facts. If we compare the
nature of delinquents, abandoned children, vagabonds, etc., in a
country where little or nothing has been done for the people (Russia,
Galicia, Vienna, etc.), with that of the same individuals in
Switzerland, for example, where much has already been done for the
poor, we find this result: In Switzerland, these individuals are
nearly all tainted with alcoholism or pathological heredity; they
consist of alcoholics, incorrigibles, and congenital decadents, and
education can do little for them, because nearly all those who have a
better hereditary foundation have been able to earn their living by
honest work. In Russia, Galicia, and even in Vienna, we are, on the
contrary, astonished to see how many honest natures there are among
the disinherited, when they are provided with work and education.</p>

<p>This fact speaks more than the contradictory statements which the
fanatics of party politics hurl at each other's heads.</p>

<p><b>Inquiry into Paternity.</b>&mdash;It will be objected that inquiry into
paternity is often very difficult and dangerous. I do not deny this;
but, when women have obtained their natural rights, and when the
education of young girls is guided by the principles which we have
enunciated in Chapter XVII, the matter will become much easier.
Moreover, even now, we can with energy and good will determine
paternity in most cases. Although the great improvement in means of
transport assists fugitives, it also <span class='pagenum'><a name="Page_384" id="Page_384">[384]</a></span>favors the discovery and arrest
of individuals all over the world. International relations between all
civilized states are improving from day to day. When the world is more
completely conquered by civilization, we may hope that it will become
increasingly difficult for evildoers to escape their duties.</p>

<p>Regarding this question from all points of view it is impossible for
us to give up this primordial condition for the preservation of human
society, which consists in making parents responsible for the
nourishment and education of their children.</p>

<p>The famous ideas of phalanstery and promiscuity, so often advanced,
originated in theoretical and dogmatic minds which had lost their
instinctive sense of human nature, and ignored what natural science
and ethnology have revealed to us.</p>

<p>But the responsibility of parents extends to another domain&mdash;the duty
of not procreating children who are unhealthy in body and mind. We
shall return to this question later on.</p>

<p><b>Guardianship.</b>&mdash;An excellent institution of our present legislation
is that of the guardianship of orphans, lunatics, etc. It requires to
be developed extensively and with care. On the contrary, an evil
custom is the right accorded by certain countries to parishes charged
with poor and abandoned orphans, of delivering them by public tender
to the man who offers the lowest pension&mdash;and only requires them for
work. This system results in odious abuse, such as neglect, mendicity
and ill-treatment.</p>

<p>The fate of illegitimate children who are "farmed out" is still worse.
A tacit alliance is established between rapacity on the one hand and
social sexual hypocrisy on the other. A number of infanticides and
abortions result, either from poverty, or from sentiments of shame due
to our moral customs. Here, civil law and penal law should combine and
take energetic humanitarian measures to put a stop to this sad abuse.
An excellent institution is that of homes in the country established
for unmarried mothers and their children, and for abandoned mothers in
general.</p>

<p><b>Free Love and Civil Marriage.</b>&mdash;When all the propositions we have
drawn up have been realized by social legislation, the difference
which now exists between marriage and free love will be little more
than a form. The consequences of these two <span class='pagenum'><a name="Page_385" id="Page_385">[385]</a></span>kinds of union will become
the same, both for parents and children; the only distinction will
consist in the existence or non-existence of official control. True
monogamy will lose nothing, but will gain much.</p>

<p>We shall not then have obligatory monogamy as at present, absolute in
form, artificially maintained by the aid of prostitution, that is by
the most disgusting form of promiscuity which renders monogamy
illusory; but we shall have in its place a relative monogamy much more
solidly built on the natural rights of the two sexes, it is true more
free in form, but fundamentally much stronger in the natural and
instinctive duties dictated by a truly free and reasoned union, as
well as by the duties by which parents will be bound to their
children.</p>

<p><b>Form and Duration of Civil Marriage.</b>&mdash;Although it may be true that
monogamy constitutes the most normal and natural form of family union,
and offers the best conditions for lasting happiness, both for parents
and children, we must be blindly prejudiced not to admit that it is
unnatural to consider it as the only sheet anchor in sexual
relationship, the only admissible form of marriage, and to make it a
straight-jacket. History and ethnography show us that polygamous races
are strongly developed and are still developing; on the other hand, it
is true that polyandrous races degenerate.</p>

<p>Again, impartial observation of our Christian monogamy shows us that
it depends to a great extent on appearances, that it is full of
trickery and hypocrisy, and that to legally enforce it for life must
be considered as absolutely impossible.</p>

<p>In Catholic countries which prohibit divorce, the latter has been
replaced by separation, and this becomes the most constant source of
adultery. The more the laws of a country impede divorce, the more one
must close one's eyes to promiscuity or prostitution, which has even
been regulated by the State by the aid of proxenetism, all the while
preaching monogamy in a loud voice.</p>

<p>These bitter lessons which practice has given to the partisan, of
obligatory monogamy, prove the absurdity of attempting to restrain the
natural appetites of man by force and by artificial obstacles. That
which succeeds, not without difficulty, with <span class='pagenum'><a name="Page_386" id="Page_386">[386]</a></span>some strong characters,
and more easily with naturally cold temperaments, is impossible to
realize in the masses.</p>

<p>Polyandry is usually the result of poverty, and the polyandrous races
are little fecund and tend to disappear. The normal man is
instinctively more polygynous than the normal woman is polyandrous.
There are, however, cases where polyandry is justifiable. There are
women whose sexual appetite, more or less pathological, is so
insatiable that a normal man is incapable of satisfying it.</p>

<p>If such women were served by several Don Juans by means of a free
contract, this would be better than giving themselves in despair to
prostitution (there are some prostitutes created by nymphomania). This
system would also be better than the seduction of normal young girls
by the Don Juans in question.</p>

<p>Polygyny is still more indicated when the sterility of the woman or
her repugnance to sexual intercourse cause family disturbances.</p>

<p>In speaking of polygamy in Chapter VI, we have shown that it exists in
several forms, and that these are not all so humiliating for the women
as people think, who only know of the shameful abuses of the
Mussulman's harem. What lowers the moral level of polygyny is
especially the barbarous system of marriage by purchase, by which the
women become slaves burdened with heavy labor, and are in a state of
legal dependence. We have seen that polygyny has a higher moral
character among certain Indian tribes where matriarchism rules, and
where the wife is mistress of the house and family. The danger of
degradation of the woman ceases when she is equal to the man as
regards rights and property. In fact, in such a social state, polygyny
can only constitute an exception. It is here entirely free and becomes
all the more innocent because divorce is facilitated and strict laws
on the feeding and education of the children limit the male sexual
appetite.</p>

<p>I even venture to maintain that the stability of monogamous marriage,
which should be based on mutual sentiments of respect and love, would
be much better guaranteed than hitherto by legal liberty of conjugal
ties, and by duty to children such as I have proposed. If this became
recognized as conventional, <span class='pagenum'><a name="Page_387" id="Page_387">[387]</a></span>men and women fit to understand each
other and love in a lasting manner, would find suitable mates more
easily, and would become united more permanently when their chains
were voluntary.</p>

<p>If marriages on trial became more frequent in the form of short
unions, ending with separation, this would not be a great evil, for
similar unions occur every day in a much baser form. Moreover, the
effect of legislation with regard to children would put a curb on
immorality and passion, which cause their worst effects.</p>

<p>If the objection is raised that this would lead immoral people to
avoid the procreation of children so as to enjoy more varied sexual
pleasures, I reply that this would be beneficial, for this anti-social
class of individuals would be eliminated by sterility, by a kind of
negative selection. We thus place two natural appetites in antagonism;
that of procreation on the one hand, and sexual enjoyment on the
other. Whoever inclines to the first, which is the higher and tends to
preserve the species, is obliged to restrain himself in the second,
without, however, falling into unnatural asceticism.</p>

<p><b>Consanguineous Marriages.</b>&mdash;To avoid injurious consanguinity, it is
sufficient, in my opinion, to prohibit the procreation of children
between direct and collateral relations, especially between parents
and children and between brothers and sisters. Anything more than this
is only useless chicanery. Laws which prohibit marriage between
relations by alliance are absurd, for instance those which forbid a
widower to marry his sister-in-law (deceased wife's sister), etc.
Among some peoples such unions are ordained by law!</p>

<p>There is also no valid reason to prohibit unions between first cousins
or between uncles and aunts, with nephews and nieces. There is nothing
to prove that such marriages are injurious to the offspring. What is
harmful is the accumulation of hereditary taints, whether they occur
in relations or persons who are strangers to each other. Nevertheless,
the <i>perpetuation</i> of consanguineous unions in the same family is not
as a rule advisable.</p>

<p><b>Restriction of Personal Liberty in Sexual Life Among Harmful or
Dangerous Individuals.</b>&mdash;The inability of men to distinguish, <span class='pagenum'><a name="Page_388" id="Page_388">[388]</a></span>among
the motives of the acts of their fellows, what is abnormal, unhealthy,
impulsive or obsessional, from what is healthy and normal is one of
the most deplorable phenomena in social life, and greatly hinders the
action of reformatory civil legislation and rational administrative
measures.</p>

<p>The passionate, confused and unreasonable sentiments of the masses
give expression, according to the impulse of the moment, to two
contradictory absurdities and injustices. On the one hand, they cry
out against arbitrary constraint of individual liberty, against
illegal restriction or detention, when competent judges or experts try
to limit the movements of dangerous individuals affected with mental
disorders, but who appear sane to the incompetent public; or when, to
insure social safety, they send these individuals to a lunatic asylum,
or limit their dangerous liberty in some other way. On the other hand,
when such an individual goes free, thanks to the intervention of
incompetent meddlers, and commits assassination, violation,
incendiarism, or all kinds of sadic atrocities, or even only
terrorizes his own family, these same people, suddenly animated by
contrary sentiments of vengeance, imperiously demand an exemplary
expiation and all possible reprisals. This sometimes goes as far as
torture of the culprit or burning at the stake, as with the lynchers
in America.</p>

<p>It is very difficult for the psychiatrist, who is the competent expert
in these matters, to make truth and impartiality prevail. He is nearly
always suspected of seeing madness everywhere, and of being afflicted
with a mania for sending sane persons to asylums! In reality, he
desires to take measures which are at the same time humane for the
insane and protective for society, so as to treat as equitably and
reasonably as possible the unfortunates who are more or less
irresponsible for their acts; he wishes to see established laws and
organizations which will efficiently protect the insane against
themselves and against the exploitation and abuse of others, at the
same time preventing them from doing injury to society.</p>

<p>On the other hand, society and with it the old style of jurist, in
their ignorant dread of psychopathological matters, endeavor to take
all possible measures to protect the sane public against <span class='pagenum'><a name="Page_389" id="Page_389">[389]</a></span>the
alienists, thus completely neglecting the true interests of the insane
as well as those of society, while fighting against a phantom! The
anxiety and mistrust of the public in this matter are continually kept
up by "brigand stories" related by certain insane or semi-insane
persons, which are spread by the press, always eager for scandal, or
by pamphlets which the cheapness of printing places within the reach
of the poorest!</p>

<p>These phenomena of public psychology greatly hinder the most urgent
reforms. The public regard asylums with horror, and the path of the
alienist is thorny, for he is exposed to continual accusations and
threats whatever he may do, a situation which does not encourage him
to suggest bold innovations.</p>

<p>Ignorant of psychology and especially of psychopathology, the public
and with it the formal jurist, the slave of codes (I am only speaking
of honest lawyers, and not of the number who abuse the situation to
obtain oratorical and other success and crown themselves with
laurels), regard themselves as the champions of individual liberty,
and are unable to perceive that the net result of their efforts is, on
the one hand, to condemn a considerable number of insane and crazy
persons to prison, and on the other hand to assure liberty and
impunity to the most dangerous individuals, always ready to commit the
most atrocious crimes, or at any rate to make martyrs of a number of
patient and innocent beings, hard-working and healthy in mind,
especially women and children.</p>

<p>The alienists, who see clearly into all this misery, easily become
pessimistic in their impotence against the want of sense, ignorance
and unconscious passion of the masses, and even competent authorities.
The natural cowardice of men often makes them shut their eyes to avoid
nuisances, and causes them to take no action against the most
dangerous monsters, and especially against those who are most
mischievous by their pens. This is why the martyrdom of unfortunate
women and children illtreated by chronic alcoholics, sadists and other
neuropaths or psychopaths, never comes to an end, owing to the stupid
outcry against so-called violation of individual liberty.</p>

<p>On this soil, sexual atrocities and crimes, largely increased by
drink, play an important part. Without troubling myself about
<span class='pagenum'><a name="Page_390" id="Page_390">[390]</a></span>prejudice and indignation I shall say in a few words what appears to
me to be urgent:</p>

<p>So long as jurists and legislators will not study either psychology or
psychiatry, and will not submit all habitual criminals and all
dangerous men to an expert examination, all serious reform in this
domain will remain impossible. To improve the present state of affairs
a common understanding between jurists and alienists is urgent; but
this can only be attained by jurists making a study of psychology, and
a kind of practical clinic among imprisoned criminals. How can one
judge and condemn one's neighbor without having the least idea of the
state of mind of these pariahs of society? All the jurists who have
the welfare of humanity at heart, should support the <i>international
union of penal law</i>, and the efforts of men like Professor Franz von
Liszt, Gaukler of Caen, and many other courageous reformers.<a name="FNanchor_8_8" id="FNanchor_8_8"></a><a href="#Footnote_8_8" class="fnanchor">[8]</a></p>

<p>It is needless to say that it is not sufficient to combat the excesses
of criminal and dangerous individuals, such as sadists, for example,
by placing them under supervision and preventing them doing harm. It
is also necessary to attack the cause of the evil by preventing their
germs from being reproduced, degenerated as they usually are by the
blastophthoria of their alcoholic parents (vide Chapter I). The first
question, which is purely legal and administrative, does not concern
us here; but I may be allowed to say a few words on the second.</p>

<p>Zealous and advanced reformers have proposed castration in such cases,
which has provoked a general cry of indignation. This has been
discussed in certain American states. The hyper&aelig;sthetic sentiment of
our modern civilization cannot tolerate such ideas, while ancient
races such as the Islamites provided, and still provide eunuchs as
servants, who are free from danger for their wives, and think little
of hanging or decapitating men <span class='pagenum'><a name="Page_391" id="Page_391">[391]</a></span>who cause them any trouble. In the
same way, we are dumb and impassive before the butcheries of war,
because they are fashionable, especially when we do not come in
contact with them. The Pope himself formerly procured eunuchs in order
to have soprano voices in his church, and did not hesitate to castrate
young boys for this purpose. The times change and we change with them!</p>

<p>For some years, however, castration has been employed as a remedy for
certain disorders both in men and women, especially for hysteria in
women. I admit here that, in an asylum which I superintend, I have
castrated a veritable monster afflicted with constitutional mental
disorders, taking advantage of the fact that he himself requested this
operation to relieve him of pain in his seminal vesicles, but with the
chief object of preventing the production of unfortunate children
tainted with his hereditary complaint.</p>

<p>Many years ago I also castrated a young hysterical girl of fourteen,
whose mother and grandmother were both prostitutes, and who had
already begun to have intercourse with all the urchins in the street.
Here again, I frankly admit that the hysterical troubles of the
patient served me as an excuse to prevent this unfortunate girl from
reproducing beings who would probably resemble her. I am of opinion
that castration, or some more benign operation, such as dislocation of
the Fallopian tubes in women (which renders them sterile without
destroying the ovaries, or even attenuating the sexual appetite)
should be performed in order to prevent the reproduction of the most
deplorable and most dangerous beings.</p>

<p>Among certain individuals, such as sadists, whose sexual appetite is
dangerous in itself, castration would be necessary. In my opinion, the
more benign operations are indicated in all individuals whose
psychopathological condition in this domain is such that they are
absolutely incapable of resisting their impulses, or of understanding
the dictates of reason. By this means they could go free instead of
being incarcerated in asylums.</p>

<p>On the other hand, I must emphasize the fact that such measures, the
personal consequences of which are so serious, <span class='pagenum'><a name="Page_392" id="Page_392">[392]</a></span>should only be taken
in the case of absolutely dangerous, incurable individuals, concerning
whose pathological state there can be no doubt. I also believe that
these individuals, especially those with sexual abnormalities, would
very often consent to the operation, as was the case with my two
patients.</p>

<p>It would be a great advance if civil legislation would in such cases
accord official recognition to castration or dislocation of the tubes,
with the consent of the criminal or patient concerned. At present, our
laws and regulations are such that a psychopathological monster cannot
even be castrated when he wishes it, because medical men refuse to
undertake such an operation without a positive medical indication of
the usual kind, and because there is no legal protection; yet, when
done in time, castration would often save sadists and other dangerous
perverts from a criminal life, and society from their crimes and those
of their offspring.</p>

<p>When it is only a question of avoiding the procreation of tainted
children, it would be sufficient to instruct reasonable people in the
methods of avoiding conception (vide Chapter XIV).</p>

<p>It is important to bear in mind that modern legislation on marriage
often flavors the reproduction of criminals, lunatics and invalids,
while it hinders the production of healthy children by men who are
intelligent, honest and robust. When an abnormal or unhealthy man is
married, his wife is obliged to submit to the conception of tainted
children. On the other hand, when a strong, healthy and intelligent
girl is in a situation, it often happens that everything is done to
prevent her marrying, so as not to lose her services; the more
conscientious she is and the more attached to her masters, the more
often is this likely to occur.</p>

<p>Girls who have illegitimate children often lose their situations and
their honor. The consideration of cases of everyday occurrence is
sufficient to grasp the difficulty of the question. What we require is
more personal liberty for healthy, normal and adaptable individuals,
and more restrictions for the abnormal, unhealthy and dangerous. The
civil law of the future will have to take these facts into
consideration, if it wishes to keep level <span class='pagenum'><a name="Page_393" id="Page_393">[393]</a></span>with scientific progress,
and prevent the instinct of the people having recourse to lynch law,
or retaliation.</p>

<p>Meanwhile, attempts have been made to get out of the difficulty by
prohibiting the marriage of insane persons or by declaring their
marriage null when it has already been consummated; or again, by
admitting insanity as a cause for divorce. Such measures are good as
makeshifts in a period of transition. They assume that conceptions
only occur in marriage, and that marriage necessarily means
procreation. But these two suppositions are false, for it is only the
pressure of custom and legislation which realizes them in part,
especially in Catholic countries.</p>

<p>The civil code, in the present state of society, has at least the
advantage of making possible the dissolution of monstrous unions, such
as those of the absolutely insane or certain psychopaths of the worst
kind. Unfortunately, divorce is as a rule only accorded in cases of
well-marked mental disorders, while in reality the most atrocious
unions are those which are contracted by crazy persons with only
diminished responsibility, in whom the public and the law are unable
to recognize or understand the existence of a definite mental anomaly.
These people most often marry at a time when no one has yet recognized
their true mental condition, or foreseen the consequences of their
marriage. The unfortunate who finds herself (or himself) bound by such
a union is then an object of endless martyrdom. The frequency of
mental anomalies causes them to play an immense, and too often
unrecognized role, in unhappy marriages.</p>

<p>At the request of the mother the tribunal of B&acirc;le recently prohibited
the marriage of a young man affected with a slight degree of mental
weakness. This judgment was upheld by the Swiss tribunal for the
following reasons: "Although capable of work, of earning his living,
and of performing his military service, an individual may be an
unsuitable subject for marriage. In the interests of family life and
the future generation, it is the duty of the State to prevent the
marriage of the feeble-minded, in order to avoid the perpetuation of a
race of degenerates." I quote this from a journal. We can only
congratulate tribunals which have the courage to consider the vital
interests of the nation in their judgments.</p>

<p><span class='pagenum'><a name="Page_394" id="Page_394">[394]</a></span><b>Right of Succession.</b>&mdash;Although right of succession has no direct
bearing on the sexual question, it is indirectly connected with it
through its influence on the procreation of children.</p>

<p>At the present day the poor have more children than the well-to-do.
This is because they have nothing to lose, because coitus is one of
their few pleasures, because they are ignorant of the means of
preventing conception, and because they hope to profit by their
children's labor. People who have some property are, on the contrary,
afraid of falling into poverty through the procreation of too many
children, and those who possess more are afraid of poverty for their
offspring. The latter only desire a few heirs, so that after their
death they can leave each a fortune suitable to their social position.</p>

<p>In France, especially, well-to-do people often limit their families to
two. The parents have the unhappy idea that a certain fortune must be
assured to their children to enable them to live in comfort. They do
not understand that the necessity for a man to earn his living by work
is the chief condition for a healthy existence.</p>

<p>Again, among very rich people there is often the fear that a large
fortune may lose its power when divided, and thus diminish the
influence of the family.</p>

<p>It is obvious that great poverty and great wealth constitute two
extreme social evils. It is deplorable for a child to grow up with the
idea that he will inherit a large fortune, enjoy life without working,
and regard poor people more or less as subordinates. But it is still
worse for a man to remain all his life an object for exploitation, in
spite of the most repugnant and most arduous work, unless his superior
faculties and good luck give him the chance of rising. It is also
discouraging for a man to be unable by arduous work to obtain anything
for himself or his wife and children, and only to work for society,
and especially for the interests of capitalists.</p>

<p>Human instinct is not sufficiently social to allow of assiduous and
hearty work solely in the interests of the community. The egoistic
sentiments and family instincts of man are still much too strong.</p>

<p>If we take all these facts into consideration, the right of
<span class='pagenum'><a name="Page_395" id="Page_395">[395]</a></span>succession becomes very important. It has been attempted to deal with
the question by progressive taxes on succession to large fortunes: but
this is not enough. I have not the presumption to give a positive
opinion on these matters which are not in my province, but I venture
to suggest the possibility of greatly restricting the right of
succession by postponing the right to the enjoyment of their heritage
till the children are of an age when they could earn their own living;
say, from twenty-five to twenty-six, so as not to interfere with their
higher education. In this way a man would not be deprived of the
pleasure of working for himself and his family; and every young man
and young woman, being obliged to work at some special subject, would
know that they could earn their living after twenty-five or
twenty-six, without counting on their heritage.</p>

<p>I do not pretend to build a new social system on this idea, for many
propositions of the kind have already been made. I only wish to draw
attention to one element of the problem, which consists in diminishing
the possibility of the exploitation of man by man, without destroying
the pleasure for work, at the same time favoring the procreation and
education of healthy and capable offspring. This naturally presupposes
a new moral and social state, in which family right would be changed
and good education organized for all. Even then intelligent men would
have the desire to rise above the average and bring up their children
with the same object. This is an instinct in mental development which
should be carefully cultivated, and not extinguished, by every social
organization.</p>

<p>In all social systems it must be recognized that certain branches of
culture, such as scientific research and art, involve great expense
and bring little or no material reward to the scientist or the artist.
A richer State ought to provide for these important branches of
civilization, which always tend to higher culture.</p>

<p>I have already mentioned separation of property and an equable
division of the fruits of labor between conjoints as the only just
basis in marriage contracts. I repeat here, that true justice can only
be established by the recognition of equal legal rights for men and
women.</p>

<span class='pagenum'><a name="Page_396" id="Page_396">[396]</a></span><br />

<h4>PENAL LAW</h4>

<p>Penal law is the right of punishment. It is based on the ideas of
<i>culpability</i> and <i>expiation</i>, and these are based on the idea of
free-will, which is itself founded on a pure illusion, as we have
shown above.</p>

<p>This simple reflection is sufficient to show the precarious position
of our present penal law. The science of penal law has too long
ignored the progress of humanity and of the other sciences. It is
affected with incurable marasmus, because its foundations are laid in
error. The idea of expiation was naturally developed on the basis of
mysticism combined with the right of the stronger, and associated with
the sentiment of vengeance natural to the low mentality of our animal
ancestors. Among the latter the weaker was punished because he was the
weaker: "<i>V&aelig; victis!</i>" and order was obtained by force. But the
visions of human imagination having urged man to create a god or gods
in his own image, he attributed to the divinity the sentiments of
anger experienced by man, and pretended that expiation was required
for offenses against this or that majesty or human idea, transformed
into an offense to the divine majesty.</p>

<p>This offense to the divinity was therefore only the nebulous
expression of a developing social conscience in man, an obscure
mixture of sentiments of wounded sympathy, adulation of the strong and
great, and desire for vengeance and expiation. Till then man was
accustomed to judge other men according to the right of the stronger,
more or less mitigated by sentiments of family and friendship. His
terror of natural mysteries&mdash;the forest, night, thunder, hurricanes,
stars, etc., led him to imagine the intervention of occult powers, and
later on of higher powers capable of judging good and evil actions,
the ideas of good and evil being formerly very different from what
they are at present. The functions of advocates or executors of the
divine will were always, however, reserved for privileged men, who
gave judgment in His name, either as priests, kings, or later on as
judges. We may also note by the way that judgment can be given without
belief in free arbitration, as is shown by the Mahometan fatalists and
the judgments of Haroun-al-Raschid, for example. <span class='pagenum'><a name="Page_397" id="Page_397">[397]</a></span>In fact, fatalism
logically excludes the idea of free-will, for if everything is
absolutely predetermined, the thoughts, resolutions and acts of man
are also predetermined, which excludes all liberty.</p>

<p><b>Responsibility.</b>&mdash;I have attempted to show in another work<a name="FNanchor_9_9" id="FNanchor_9_9"></a><a href="#Footnote_9_9" class="fnanchor">[9]</a> that a
rational penal law should in no way concern itself with the question
of free arbitration. The fact that we feel free and responsible is not
at all sufficient to justify the doctrine of Kant.</p>

<p>The question of knowing whether an absolute predestination (fatalism,
regulating the universe in advance in all its details) exists or not,
is a question of pure metaphysics, the solution of which is quite
beyond human comprehension, and need not occupy us here. We must
simply depend on the scientific postulate of determinism, <i>i.e.</i>, on
the law of causality applied to the motives of our actions, a law
which is very much like that of the conservation of energy, and which
admits of divers possibilities for the future, for it does not assume
a knowledge of the first cause of the universe nor the will of a
divinity.</p>

<p>We shall then understand that the complication of our cerebral
activities, mnemic and actual, combined with the fact that a great
part of them (and consequently of the motives for our actions) remain
subconscious, must produce in us the illusion of free-will.</p>

<p>On the other hand, we shall find the measure of what we are to
understand by relative liberty, in the plastic faculties of the
activity of the human brain, which allow it to adapt itself as
adequately as possible to the numerous and diverse complications of
existence, and especially to social relations between mankind.</p>

<p>The most adaptable man is the most free, especially in the sense of
active and conscious adaptation. There are also men who adapt
themselves passively and are easily molded. This passive plasticity at
any rate renders them capable of submitting to everything and only
provoking conflict as a last resource. These individuals are no doubt
less free, since they obey the impulses of others; nevertheless, their
elasticity gives them a certain relative liberty, because they do not
feel constraint and <span class='pagenum'><a name="Page_398" id="Page_398">[398]</a></span>easily adapt themselves to laws and other social
requirements. But the highest form of liberty, the moral faculty of
higher adaptation, is not that of the human fox who exploits others
for his own profit, but that of true higher intellects, capable of
adapting their activity to the social requirements of humanity. On the
contrary, the man who is least free is the one who, dominated by his
passions and baser appetites, or by insufficiency of intelligence or
will power, is thereby incapable of conducting himself reasonably,
gives way to all temptations and impulses, falls into all kinds of
snares, cannot keep to any resolution, and is in perpetual conflict
with society.</p>

<p>What is the use of the theoretical belief in free-will in this case?
This man feels subjectively as free, or often more free, than one who
is more reasonable and more master of himself, and yet he is a slave!
When, dominated by his psychic bonds, he violates the law, he is
punished, but he himself resents the punishment as an injustice. The
judge who condemns him and imagines he holds the scales of justice in
equilibrium, only carries out the principles of an unjust law, a kind
of mild retaliation, exacting moderate expiation. Or again, by
exercising a right derived from old traditions based on religious
ideas, he plays the part of proxy for the Deity and judges in His
place. We might even say that a mail is in reality all the more free
the better he realizes that he is not so, <i>i.e.</i>, that his actions
depend on the activity of his brain! At any rate he will then be less
often deceived and will react in a more plastic manner.</p>

<p><b>The True Task of Penal Law; Its Traditional Errors in the Sexual
Question.</b>&mdash;Penal law has only one thing to do, that is to cut itself
free from its roots and transplant itself on a social and scientific
soil. There would then be no longer a penal law, but a <i>law protecting
society against dangerous individuals, and a law of administration for
persons incapable of conducting themselves</i>. Its task would be the
complement of that of civil law. Henceforth the judge would cease to
pass judgment on his neighbor and his neighbor's motives, acting as a
proxy for God. He would no longer punish, but would content himself
with protecting, restraining and ameliorating.</p>

<p>The history of psychiatry and sorcery proves that we are <span class='pagenum'><a name="Page_399" id="Page_399">[399]</a></span>not
exaggerating. It is not very long since the insane were regarded, not
as persons suffering from disease, but as criminals and sorcerers, and
were treated by punishment and exorcism. The ancients, on the
contrary, especially certain Greek and Roman physicians (notably
<i>Caelius Aurelianus</i>) had already recognized that insanity was a
disease of the brain, and had distinguished its different forms.</p>

<p>Even at the present day, we find among the Catholics and among certain
Protestant sects, as among savages, a belief in sorcery, and if this
belief got the upper hand, prosecution for sorcery&mdash;exorcism and other
forms of cruelty&mdash;would soon become the fashion.</p>

<p>Before the sixteenth century prosecutions for sorcery were universal,
and remained very common for a long time afterwards. It is only since
the time of the French Revolution that insanity has been recognized as
a mental disease. Even in the nineteenth century a German alienist,
Heinroth, punished the insane like criminals. The atrocious prejudice
of the people against the insane dates from the time of prosecution
for sorcery.</p>

<p>Even now we are the slaves of a prejudice which holds a legal
conviction sufficient to dishonor the prisoner and stain his character
for the rest of his days. Hans Leuss' book, <i>Aus dem Zuchthause</i> (From
the prison), 1904, is very instructive on this point. Condemned to
prison himself, the author makes some wise and dispassionate
observations which give food for reflection. I may also quote the
words of Doctor Guillaume, who was for a long time superintendent of
the penitentiary at Neuchatel, and who is now director of the Swiss
federal bureau of statistics at Berne. The question we are dealing
with had been treated in a discussion in which I took part, and to
which Doctor Guillaume had listened silently. At the conclusion, he
said to us: "Gentlemen, in the course of my life I have become
acquainted with a large number of convicts, but I have never been able
to discover among them more than two classes of individuals; the one
class were diseased, and the others ... ah! the others; the more I
study their cases and their personality, I ask myself if I should not
have done as they did under the same circumstances!" It is unnecessary
to say that Doctor <span class='pagenum'><a name="Page_400" id="Page_400">[400]</a></span>Guillaume did not mean to establish two clearly
marked classes, for most criminals represent a mixture of both; but
his main idea gives a good idea of the question of penal law.</p>

<p>How sexual questions lead to conflicts with penal law, how penal law
judges them, and how it ought to judge them after what we have just
said, I can only refer to what I have said concerning civil law. Our
present penal law is aware of singular sexual crimes and often
punishes them from curious motives.</p>

<p>When a poor imbecile, ridiculed by women and overcome by his sexual
appetite, copulates with a cow, the latter is not injured in any way;
neither is the owner. Moreover, the question of property does not
trouble the judge, for he punishes sodomy even when the culprit owns
the animal. How does the law obtain the right to punish an act which
does no harm to any one, nor to society, nor even to an animal? It is
evidently a vestige of religious mysticism, something like punishment
for sinning against the Holy Ghost. The sins of Sodom and Gomorrah,
they say, caused the wrath of God, who destroyed these towns for this
reason. According to the legend, sodomy was a vice of the inhabitants;
is this why it is punished at the present day? But the masturbation of
Onan, according to the Bible, also caused the wrath of God; why then
do not our present laws institute punishment for those who practice
it?</p>

<p>In many of the Swiss cantons and in Germany, sexual connection between
men is prosecuted by law. The German legislators have even recently
discussed the question whether punishment should be enforced only when
the penis of one man is introduced into the anus of the other
(pederasty), or whether indecent contact and mutual onanism are
sufficient to justify punishment.</p>

<p>Our penal law is thus concerned with the question whether it should
punish or not, according as this or that mucous membrane or part of
the skin is used for the satisfaction of a morbid sexual appetite!
These are truly singular points for a legislator to decide, compelled,
in spite of his incompetence, to play the part of physiologist,
anatomist and psychologist!</p>

<p>If I am correctly informed, the German legislation is inconsistent in
punishing sexual intercourse between two men, but <span class='pagenum'><a name="Page_401" id="Page_401">[401]</a></span>not between two
women. These examples suffice to show what blind-alleys a penal law
leads to, the basis of which is vicious and which is guided by the
traditions of mysticism.</p>

<p>Quite recently, in the Swiss journal of penal law, a jurist seriously
upheld the necessity for the conception of a crime against religion!
Ideas of this kind would lead us to punish suicide, like the English.</p>

<p>We will now proceed to analyze the facts from the point of view of
their true social value.</p>

<p><b>Limits of Penal Law in the Sexual Domain.</b>&mdash;If we would avoid
injustice and ridiculous contradictions, we should keep to the
principle that penal justice has only the right to intervene in cases
where individuals or society are injured, or run the risk of being
injured. It is also necessary to examine, in each case, whether the
person who has committed the offense was not irresponsible and
affected with mental disease at the time; or whether his
responsibility was not diminished, <i>i.e.</i>, whether he was not
seriously abnormal without being quite insane. The conception of
responsibility, necessarily relative, should be understood in the
sense of relative liberty, which we have defined above.</p>

<p>According to the result of the inquiry (culpability being proved) the
judge will have to decide how society can be best protected against
the repetition of such acts, and how the culprit may be most easily
improved, provided he is capable of improvement.</p>

<p>If, for example, the culprit is an inebriate, his detention in a home
for inebriates will protect society and benefit the individual much
better than all the fines and imprisonments at present in force.</p>

<p>If he is an incorrigible recidivist, incapable of resisting his
criminal impulses, the law should keep him under observation in a safe
place, or deprive him only of certain dangerous liberties. It is not
so difficult to decide these questions as the public imagines. The
antecedents of the criminal, his previous convictions, and a careful
study of his psychology will nearly always lead to a clear diagnosis
and prognosis. In this case a mutual understanding between
psychiatrists and jurists will produce <span class='pagenum'><a name="Page_402" id="Page_402">[402]</a></span>excellent results. It is
needless to say that if it is only a case of transient cerebral
obnubilation, such as sunstroke or somnambulism, etc., the culprit
should be acquitted.</p>

<p><b>Rape, etc.</b>&mdash;Normal coitus may render a penal action legitimate when
it is obtained by force or stratagem (rape, abuse of a feeble-minded
or hypnotized person, etc.). It is evident that measures of protection
against such acts are urgent, and that persons abused in this way
should have the right to heavy indemnities. What we require is not so
much extenuation of penalty for the culprit as greater protection for
his victims.</p>

<p>In cases of rape, when the woman becomes pregnant against her will, I
am of opinion that artificial abortion should be allowed by law as an
exceptional measure. We cannot expect a woman to have a child imposed
upon her by a man's violence, especially when she is unmarried, and
oblige her to bring it up, from the simple fact that she conceived it.
It should be the same in cases of abduction of female minors.</p>

<p>When, on the contrary, a male minor seduced by an adult woman, makes
her pregnant, it is the woman only who is responsible for the
maintenance of her child, and there are no reasons to accord her the
right of abortion, for it is she who desired the sexual act. The close
bonds which exist between the child and its mother justify such legal
dispositions.</p>

<p>With regard to civil laws, we have mentioned the case of venereal
infection after coitus. In this case civil indemnity would be most
equitable. A penal action could only be based on prosecution by the
injured party, unless it was a question of directly criminal
intent&mdash;infection for vengeance, for example.</p>

<p><b>Incest.</b>&mdash;Under the heading of <i>consanguineous marriages</i>, we have
seen to what extent the conception of incest should be limited, in
respect to civil law. The grave cases of incest are those between
parents and children. Their normal causes are mental anomalies,
alcoholism, proletarian promiscuity, or isolation of a family in some
remote place. Incest is common, in Switzerland especially, among the
inhabitants of isolated mountain chalets. I will give a few typical
and genuine examples of incest giving rise to penal actions:</p>

<p>(1). A drunken and brutal husband persecuted his wife with <span class='pagenum'><a name="Page_403" id="Page_403">[403]</a></span>excessive
coitus. The latter then gave him her own daughter to satisfy his
violence.</p>

<p>(2). An inebriate woman induced her own son, aged seventeen, to have
intercourse with her. Infuriated at the idea that his mother had made
him her lover, he murdered her one day when he was drunk. Condemned as
a parricide, this young man conducted himself in prison in a model
manner. Alcohol, combined with his incestuous seduction, had made him
the murderer of his mother.</p>

<p>(3). In a family composed exclusively of imbeciles and psychopaths,
some of whom were put under my care for treatment, incest was
practiced among nearly all of them; between father and daughters;
between mother and sons; and between brothers and sisters.</p>

<p>The last case, and many others, show that incest is not the cause but
the effect of mental disorders. This does not mean that the offspring
of such unions are not slightly tainted by the mere fact of such
concentrated incest, but these cases are comparatively so rare that
they do not contribute to any appreciable extent, as incest, in
causing degeneration of the race; the factor which causes degeneration
is here mental disease, which arises from other hereditary causes,
chiefly of blastophthoric origin.</p>

<p>From what we have said it results that a penal action for incest
should only take place in the case of minors or insane persons, abuse
of strength or power, or rape. The measures of civil law should
suffice to reduce other cases of incest to a minimum.</p>

<p>The disgust which the generality of men feel for sexual union between
brothers and sisters, and especially between parents and children, is
the best protection against incest. The elimination of alcoholism, the
superintendence of the insane, and the improvement of our social
organization are much more likely than penal laws to lead to the
gradual disappearance of incest.</p>

<p><b>Assaults on Minors.</b>&mdash;All assaults on minors should naturally be
prosecuted. But prosecution should take a different form according as
the culprit is affected with a pathological perverse disposition, or
whether it is simply a question of abuse of confidence committed by a
normal man. A master who, having no sexual anomaly, commits assaults
on young girls, his pupils, <span class='pagenum'><a name="Page_404" id="Page_404">[404]</a></span>should be deprived of the right of
teaching in girls' schools, for it is only there that he is dangerous.
If, on the other hand, he is affected with perversion (pederasty,
etc.), further measures for protection should be taken against him;
according to the circumstances.</p>

<p><b>Sexual Perversions.</b>&mdash;When we pass, on to sexual perversions, the
inconsequences and mysticism of our present penal law become still
more apparent. This code often prosecutes and punishes sexual actions
which do no harm to any one, or which two persons practice of their
own accord. Such cases may be suitable for moral or medical treatment,
but should never justify a penal prosecution. This applies to all the
manipulations of onanism, pederasty, masochism, fetichism, etc., which
take place between adults by mutual agreement.</p>

<p>What is the use of prosecuting inverts? It is a fortunate thing for
society that these psyhcopaths are contented with their mutual sexual
intercourse, the result of which is sterile and therefore does no harm
to posterity. The real crime is the marriage of an invert to an
individual of the opposite sex, and yet this crime is sanctioned by
the law! It is a crime against the normal conjoint and against the
children who may result from such an unhappy union. By severely
punishing homosexual intercourse, the penal laws of many countries
provoke the lowest form of blackmail, as Krafft-Ebing, Moll,
Hirschfeld and others have proved by numerous examples, and as I have
myself confirmed among many of my patients.</p>

<p>It is quite another thing with abnormal or perverse forms of the
sexual appetite, which can only be satisfied against the will of their
object, or by injuring it more or less severely. Here it is the duty
of the law to organize energetic measures of protection; not with a
view to punish the pervert, who is a diseased person, but to protect
his victims in time.</p>

<p>We will first deal with <i>sadism</i>; secondly with the violation of
children. Here a very delicate question arises. In the case of such
terrible sexual appetites we should not wait for victims before taking
action. On the other hand, we cannot punish a man, nor even take
administrative measures against him, simply from the fact that he
possesses a dangerous appetite, especially <span class='pagenum'><a name="Page_405" id="Page_405">[405]</a></span>if he is in other respects
well-behaved and conscientious, and strives with all his might against
his perversion. I have treated a patient who suffered from a terrible
pathological appetite of this kind. He was a highly moral man who
never harmed any one, but was in a state of despair over his
affliction, which he resisted with all his power, seeking relief in
masturbation when his passion became too violent.</p>

<p>In such cases, the moral sentiments of an individual offer sufficient
social protection, and it is neither the right nor the duty of the
physician to denounce him. But he should advise the patient to retire
to an asylum to avoid committing a crime, if he feels that he cannot
restrain his passions. It is very rare for such cases to come to the
knowledge of the public, for these patients prefer to suffer in
silence or to commit suicide; but they are none the less instructive
and characteristic.</p>

<p>At other times dangerous perversions are discovered by chance, the
pervert, instead of resisting his passion, seeking opportunities to
satisfy it without discovery. In such cases strong measures should be
enforced. Unfortunately, sadists are very well aware of the dangers
they run, and know better than any other criminals how to commit their
crimes without being discovered. As soon as the perpetrator of a sadic
crime is discovered, or simply an attempt at sadism, he should be
arrested and placed where he can do no harm. The question of
castration arises here: but we do not know yet how far this protects
the sadist and his victim against recurrence. If this operation proves
efficacious it should never be neglected.</p>

<p>The <i>exhibitionists</i> present great difficulty. They are not dangerous,
since they touch nobody. Their "victims," if they can be called so,
are girls or women before whom they expose their genital organs and
masturbate. No doubt modesty may be much offended by such acts,
especially in young girls and children; disgust and fear may also harm
them; but I think the law is too severe in these cases, for there is
no question of an injury which is dangerous in itself. I have known
little girls who have been frightened several times by exhibitionists,
but I have never known them injured by the disgust which they
experienced. The affair is too ridiculous and too ugly. It <span class='pagenum'><a name="Page_406" id="Page_406">[406]</a></span>would be
sufficient to send exhibitionists to an asylum for short periods,
unless extreme weakness on their part necessitated prolonged
detention.</p>

<p>Simple <i>necrophilia</i> should be treated in the same way by penal law.
But this perversion is more dangerous on account of its relationship
with sadism. There are some sadists who are only necrophiliacs for
fear of becoming assassins. Such individuals are very dangerous and
should be kept in confinement.</p>

<p>The <i>fetichists</i> are, on the contrary, generally very innocent. At the
most they might be prosecuted for theft when they take away their
fetiches. One of their worst misdemeanors is that of cutting off the
hair of young girls.</p>

<p><b>Concubinage. Prostitution. Proxenetism. White Slavery.</b>&mdash;We have
already seen that concubinage should never be punishable in itself,
although it is so in some countries. We shall not again return to the
question whether prostitution should be the object of judicial and
penal actions. Proxenetism and white slavery, on the contrary, cause
grave injury to the rights of many individuals and should be made
criminal offenses; for they are crimes against society and the
individual, and committed for lucre. It cannot be legal to do commerce
with the body of one's neighbor: this is a crime which is closely
related to slavery and similar abuses. (Vide Chapter X.)</p>

<p>The law should punish all public solicitation, obscenity or sexual
brutality, but the punishment should take a milder form. The sexual
act and everything connected with it should be absolutely free, but a
man has no right to provoke or annoy his neighbor by indecent sexual
invitations if the latter does not wish to respond to them.</p>

<p>It is, however, extremely difficult to fix the limits of what is
licit, for prudery may also go too far and regard the most innocent
allusions as provocations. It is absolutely necessary to leave a
margin for normal sexual invitations. All that is required is that
they should not overstep the limits of recognized propriety, so long
as there is not mutual agreement between the two parties. (Vide
<i>Flirtation</i>, Chapter IV.)</p>

<p><b>Lewdness. Pornography.</b>&mdash;The question naturally presents itself of
knowing how far it is permitted to proceed publicly with <span class='pagenum'><a name="Page_407" id="Page_407">[407]</a></span>a mutual
agreement without causing offense or injury to other parties. On the
whole, our customs are free enough in this respect, and a greater
liberty in public flirtation would be inconvenient. For instance, lewd
exhibitions, coitus, etc., could not be allowed in public places.
Children especially should be protected against such excitations of
the sexual appetite, and it is necessary to fix a legal distinction
between what is offensive and what is not offensive to public
propriety or modesty.</p>

<p>Simple police regulations are sufficient for this purpose, but they
are very necessary to protect women and children, and occasionally
young men, against importunities or sexual obsessions, against sexual
solicitation, or even against assault or other offenses, such as
incitement to masturbation, obscene words and gestures, etc.</p>

<p>It is, no doubt, very difficult to define the limits. Our modern
customs have left a large margin for pornography, which they treat
like a spoiled child. The most dangerous form, however, is not that
which flaunts itself in shop windows, by advertisements and placards,
in public kiosks and dancing rooms; but the refined and &aelig;sthetic
pornography which appears in the form of elegant engravings, erotic
novels and dramas, under the cloak of art and even under that of
morality.</p>

<p>Unfortunately, the public is a very bad judge of these things. Certain
books have openly and fearlessly described the sexual vices of our
time&mdash;for example, Zola's novels and the dramas of Brieux&mdash;and these
have been stigmatized as pornographic. As a matter of fact their
authors in no way merit such a reproach. Such works in no way
encourage immorality; on the contrary, they inspire disgust and a
healthy and holy terror at the perversity of our sexual customs. No
doubt such works may have an erotic action on ignorant and low-minded
persons. The Tyrolean peasants, in their moral indignation, have been
known to destroy the marble statues of women erected in public places.
Such acts serve no purpose, for prudery will never rid the world of
eroticism; it will only increase it by leading to hypocrisy. We have
something better to do than persecute and insult true art and men of
talent or genius who expose our social perversions.</p>

<p>Pornography is quite another thing. It is not contented with
<span class='pagenum'><a name="Page_408" id="Page_408">[408]</a></span>representing the &aelig;sthetic, licit, and normal side of natural
eroticism. It does not depict sexual vice so as to emphasize its
ugliness and its tragic consequences, but to glorify it. Whether it is
represented as brazen nudity unadorned, or enveloped in a transparent
veil which reveals everything it pretends to hide; whether it reels in
bacchanalian orgies; whether it appears in brilliant fancy dress
illuminated by electric lights, or in the discreet light of a
fashionable boudoir; whether it is clearly revealed or equivocal,
perverted in one way or depraved in another; in all its forms its aim
is to tickle, to excite, to seduce, to allure, by arousing lewdness
and inflaming its lowest passions.</p>

<p>The pornographic dishes are often served up with a sentimental and
moral sauce which naturally does not tend to hide the flavor of the
meat&mdash;for then all its charm would be gone&mdash;on the contrary it
increases its spicy quality by means of contrast, at the same time
making the product more marketable; this hypocritical disguise giving
it a certain varnish of propriety. The trick of clothing pornographic
articles with the mantle of virtue may deceive the artless, and give
the less artless excuse for buying them without putting themselves to
any inconvenience. In such cases it is extremely difficult to act
without injustice and without doing injury to art and science by
vexatious measures. This requires much tact and rare perspicacity.</p>

<p><b>Other Sexual Misdemeanors.</b>&mdash;Many sexual assaults are committed on
the insane and feeble-minded, in the hope that they will not defend
themselves and denounce the criminal. We have mentioned the case of
inverts who become attendants in lunatic asylums in order to satisfy
their appetites. Such crimes should be classed with those committed
against minors. In the first place it is necessary to take into
account the special dangers they present, and in the second place, the
personality of the criminal, his capacity for repentance, improvement,
and self-control.</p>

<p><b>Artificial Abortion.</b>&mdash;It is a difficult question to decide whether a
woman should have the right to dispose of the embryo she carries in
her womb, and the duties of society with regard to this question. It
is certainly the duty of society to protect the child <span class='pagenum'><a name="Page_409" id="Page_409">[409]</a></span>as soon as it
is born. In this case the laws cannot be too severe in protecting the
child from unnatural parents, or from the "baby farmers," whose
business is to get rid of the infants by starving them or exposing
them to disease.</p>

<p>It is the same with analogous abuses which we have mentioned with
regard to civil law. These crimes or misdemeanors very often result as
much from the economic organization of our society, as from want of
protection for infancy and girl-mothers, as well as from the shame
with which the latter are branded by our hypocritical customs.</p>

<p>The question becomes more difficult with regard to the embryo <i>before
birth</i>. Should the law punish artificial abortion? Opinions on this
question vary. I have already said that in cases of rape, and forced
pregnancy in general, the right to artificial abortion should be
conceded to the woman. On the other hand, I think it should be
prohibited on principle when the fecundating coitus has been voluntary
on both sides, and when there is no medical reason for such a measure.
In principle, the human embryo, when once conceived, should have the
right to live. Birth is only an episode in its life. This generally
takes place at the end of the ninth lunar month of pregnancy, but a
child born at the seventh month is often viable. It is, therefore,
arbitrary not to recognize the right of the embryo to live. On the
contrary, the right that a woman has to dispose of her body would seem
to outweigh this, when conception has been imposed on her by stratagem
or violence. In fact, the right of the embryo to life should depend on
the wish of the bearers of each of the two germs by which it is
formed, at the moment of conception.</p>

<p>On the other hand, numerous exceptions to the above rule should be
allowed, and doctors should not be too severe, for it would be for
them to decide in most cases whether artificial abortion was licit or
not. Some pregnancies are a veritable misfortune for the parents and
offspring, when the bodily and mental health of the mother or child,
or both of them, is in danger. When a lunatic or an idiot, married or
not, makes a woman pregnant, artificial abortion should be allowed;
also in all cases when an insane or epileptic woman becomes pregnant.</p>

<p><span class='pagenum'><a name="Page_410" id="Page_410">[410]</a></span>An analogous case is that where a drunkard renders his wife pregnant
against her will, especially when he is intoxicated at the moment; for
the offspring runs a great risk of blastophthoria.</p>

<p>It is needless to say that abortion should be permitted whenever
pregnancy seriously endangers the life or health of the mother, or
when a grave disease in the mother condemns the child to become an
invalid. On the other hand, such indications should not be acted on
too lightly; a rational limit is here a matter of practice and common
sense, combined with medical science.</p>

<p><b>The Right to Live of Monsters, Idiots, or the Deformed.</b>&mdash;The
preceding remarks naturally lead us to the question whether children
who are born invalids, deformed, or idiots, etc., should be
necessarily condemned to live by the law, and whether special
dispositions should not be made for such cases.</p>

<p>The obligation to preserve, often by means of all the resources of
medical science, miserable creatures, born as cretins or idiots;
children with hydrocephalus or microcephalus, without eyes or ears, or
with atrophied genital organs, etc., is an atrocity sanctioned by the
law. Would it not be better to allow these miserable beings to be
suppressed by means of a painless narcosis, with the consent of the
parents and after an expert medical opinion, instead of condemning
them by law to a life of misery? Science has proved that every
congenital malformation of the brain is as incurable as that of any
other organ.</p>

<p>Here again our legislation is fettered by ignorance and religious
dogma. On one hand, immense armies are organized to kill the most
healthy men by thousands and tens of thousands, and many more
thousands are abandoned to famine, prostitution, alcoholism and
exploitation; on the other hand, medicine is expected to employ its
whole art and efforts in prolonging life as long as possible and thus
martyrizing miserable human wretches, degenerate in body and mind or
both, often when they cry out for death!</p>

<p>Large asylums are built for idiots, and there is much joy when after
many years of persevering effort some devoted person succeeds in
teaching these beings, whose mentality is far inferior to that of a
monkey, to repeat a few words like a parrot, to scribble <span class='pagenum'><a name="Page_411" id="Page_411">[411]</a></span>some words
on paper, or to repeat a prayer mechanically with their eyes turned
toward heaven!</p>

<p>It is difficult to compare these two facts without feeling the bitter
irony of what are euphemistically called our hereditary customs. In
truth, the nurses and teachers who devote themselves to the education
of cretins and idiots would do better to occupy themselves in some
manual work; or even leave the idiots to die, and themselves procreate
healthy and capable children in their place! But this question does
not properly belong to our subject.</p>

<p><b>The Rights of the Embryo.</b>&mdash;A distinction is generally made between
artificial abortion practiced in the first months of pregnancy and
that induced in the later months. When the child is born viable, the
term premature labor is used. When this is induced with the object of
getting rid of the child the penalty is much more severe than for
abortion, for it is regarded almost as infanticide.</p>

<p>For this reason, and owing to the difficulty of the whole question, a
mother should never be given the right to destroy the embryo or child
in her womb, excepting in cases where pregnancy has been forced upon
her. Each case should be submitted to a medical examination, and a
doctor's certificate should be required. This is all the more
indicated since our present knowledge makes it easy to prevent
pregnancy by anticonceptional measures. Society is, therefore,
entitled to demand that a mother who has voluntarily conceived a child
has no right to interrupt its development, <i>i.e.</i>, to kill it. If, as
we hope, we shall eventually obtain more extended rights for women and
greater sexual liberty in general, even in marriage, the reasons
justifying artificial abortion, apart from medical or hygienic
measures, will become more and more rare.</p>

<p>The stigma of shame which is branded on illegitimate maternity
unfortunately justifies many cases of abortion and even infanticide.
Things ought to change in this respect, and in the future no pregnancy
ought to be a source of shame for any healthy woman whatever, nor
furnish the least motive for dissimulation.</p>

<p>If the objection is raised that I am inconsistent; that every <span class='pagenum'><a name="Page_412" id="Page_412">[412]</a></span>man,
and consequently every woman, should have the power to dispose of
their own body on every occasion, and that penal law should therefore
take no cognizance of artificial abortion, I reply that this does not
apply to the case in point; for it is here a question, not of one
body, but of two or more (in the case of twins). From the moment of
conception the embryo acquires a social right which merits all the
more protection, the more its possessor is incapable of looking after
it.</p>

<p><b>Adultery.</b>&mdash;Adultery, which even at the present day is often
considered as a crime or misdemeanor, should be simply regarded as a
reason for divorce. We have already treated the question with regard
to civil law, and have shown the futility of trying to obtain fidelity
by law. In my opinion, the misdemeanor of adultery should be entirely
abolished from penal law. When it is complicated by fraud or other
crimes, it is the latter only which are concerned.</p>

<p><b>Human Selection.</b>&mdash;The indirect danger to which children of bad
heredity are exposed constitutes a grave social evil. At present,
penal law is absolutely impotent in this matter. We have seen what
civil law might perhaps effect, and what is already done in some
countries. In another chapter we shall discuss much more appropriate
measures for improvement in this domain.</p>

<p>We have already mentioned castration and certain cases in which it
might be practiced. These cases will always be very limited, and it is
on the basis of social morality and hygiene of the race that the
question of conception should be regulated in a rational and voluntary
manner. We shall obtain much more in this way than by legal measures,
which are always lame because they interfere with individual liberty.
We must never forget that the law is only a necessary evil, and often
a superfluous one.</p>

<p>In conclusion, I may remark that penal law should be combined, like
civil law, with administrative measures, to protect both the
individual and society in sexual matters, at the same time watching
over the interests of future generations. But it should only do this
as far as the weakness and eroticism of men hinder a similar or better
result from being obtained by moral education, combined with rational
intellectual instruction.</p>

<br />
<hr style="width: 5%;" />
<span class='pagenum'><a name="Page_413" id="Page_413">[413]</a></span><br />

<h4>APPENDIX TO CHAPTER XIII</h4>

<h4>A MEDICO-LEGAL CASE</h4>
<br />

<p>The following case occurred in 1904 in the Canton of St. Gall, in
Switzerland, and confirms my opinion:</p>

<p>Frieda Keller, born in 1879, was the daughter of honest parents. Her
mother was mild-mannered and sensible, her father loyal, but harsh and
sometimes violent. Frieda was the fifth of eleven brothers and
sisters. She was a model scholar. At the age of four years she had
meningitis which left her with frequent headaches. In 1896-97 she
learnt dressmaking and helped at home in the household work. When she
was free, she did embroidery to help her family. Afterwards she
obtained a situation in a dressmaker's shop at St. Gall, where she got
sixty francs a month.</p>

<p>To increase her income she worked on Sundays as a waitress at the Caf&eacute;
de la Poste. The proprietor, a married man, began to persecute her
with his affections, which she had great difficulty in avoiding. She
then entered another shop where she got eighty francs a month. One
day, in 1898, when she was then nineteen, the proprietor of the caf&eacute;
succeeded in seducing her, and on May 27, 1899, she gave birth to a
boy at the Maternity of St. Gall. She had confessed her misfortune to
her parents, and her mother had pity on her. Her mother had also been
seduced and rendered pregnant at the age of fifteen; abandoned by her
seducer she committed infanticide, and was sentenced to six years'
imprisonment; as she had always been well-behaved, the tribunal had
recognized that she acted "less by moral depravity than by false
sentiment of honor." Frieda, who was fond of her mother, knew nothing
of this history. The father was very hard toward his daughter and
refused her all help and pity. Twelve days after her confinement she
took her child to the Foundling Hospital at St. Gall.</p>

<p><span class='pagenum'><a name="Page_414" id="Page_414">[414]</a></span>Her seducer then promised to maintain the child, but never paid more
than eighty francs. After a time he left the town and was seen no
more. The circumstances under which Frieda became pregnant were not
fully inquired into and her seducer was ignored. It was not absolutely
a case of rape, but of taking a poor, weak and timid girl by surprise.</p>

<p>Frieda Keller felt nothing but disgust for her seducer. Later on the
latter would no doubt deny the fact of his paternity; but he had
tacitly admitted this by the payment of eighty francs.</p>

<p>Frieda had to pay five francs a week to the Foundling Hospital and
also thirty-four francs to her married sister. In 1901 her father
died, and in 1903 her mother. Frieda inherited 2,471 francs from her
father, but this sum was tied up in her brother's business and he
never sent her the interest. It is characteristic of her mentality
that she never attempted to exact it.</p>

<p>Then began for this unfortunate young girl a life of struggle and
despair. She was possessed of two ideas. On the one hand she could no
longer maintain her child, and on the other hand would not admit
anything from shame. They would not keep the child in the hospital
after Easter, 1904, when it would reach the maximum age of five years.
What was she to do?</p>

<p>Frieda Keller was then evidently in a pathological state of mind,
which was upheld by her defender, Doctor Janggen. She wished to keep
her secret and provide for the maintenance of the child; but she took
no steps in this direction. She did not seek for cheap lodgings, not
for a rise of salary, nor even for the money illegally detained by her
brother for his own profit. She never spoke to her married sister, nor
to any one, of her desperate position. The father of her child had
disappeared and she never gave information against him for fear of
divulging her secret. Moreover, the law at St. Gall only admitted the
charge of paternity against unmarried men! She found no practical way
of disposing of her child. After Easter, 1904, when the child was
discharged from the hospital, she was haunted by a single idea&mdash;to get
rid of the child. She struggled for a long time against this
obsession, but in vain, and it finally became a resolution.</p>

<p><span class='pagenum'><a name="Page_415" id="Page_415">[415]</a></span>Although she was fond of her sister's children, she did not love her
own. She rarely visited her child and appeared to take no notice of
it. This woman who was well-disposed toward every other creature, who
was of exemplary conduct and would not hurt a fly, never even spoke of
her own child. On April 9th she wrote to the hospital that she would
come and fetch the child.</p>

<p>A few days before this she took a long walk in the woods; the next day
she wept at home, while looking for some string. Alone with her
despair, she had definitely made her terrible resolution. She said
afterwards, at the assizes:</p>

<p>"I could not free myself from the feeling that I must get rid of the
child."</p>

<p>She then went to the hospital, after having bought new clothes for the
child, and told the authorities that an aunt of hers at Munich would
take care of the child. She then took the child to the woods. Having
found a lonely spot she sat down for a long time while the child
played in the wood. For some time she had not the courage to do the
deed, but at last an irresistible force, as she said, urged her to do
it. With her hands and shoes she dug a grave, then strangled the child
with string, with such force that it was difficult to untie the knot
on the dead body afterwards. She knelt for some time by the child till
it ceased to give any signs of life, then buried it, and returned home
restraining her tears with difficulty.</p>

<p>On the 1st of June she wrote to the hospital that the child had
arrived at Munich. On the 7th of June the body was exposed by rain and
was discovered by some Italians. On the 14th of June she was arrested.
During the trial she declared that her action had been the result of
her inability to maintain the child, and the necessity of keeping her
secret. This secret was the shame and dishonor of involuntary
maternity and illegitimate birth.</p>

<p>All the witnesses spoke in favor of Frieda Keller and gave evidence
that she was well-mannered, intelligent, hard-working, economical, of
exemplary conduct and loving her sister's children. She did not deny
the premeditation of her crime, and in no way sought to diminish her
responsibility.</p>

<p>According to the law of St. Gall, such cases are punishable <span class='pagenum'><a name="Page_416" id="Page_416">[416]</a></span>with
death; but Frieda Keller's sentence was commuted to penal servitude
for life.</p>

<p>Such are the facts of this case taken from the official report, and
from an extract published by M. de Morsier in the <i>Signal de Gen&egrave;ve</i>.</p>

<p>We are compelled to exclaim with M. de Morsier that a legislation
which, in such a case, condemns to death one who can justly be called
a victim, while leaving unpunished the real culprit, is calculated to
destroy all belief in justice in a democracy which calls itself
Christian. It is a justice of barbarians, a disgrace to the twentieth
century. The tribunal and the juries have enforced to the letter an
article in the Code, and this is called justice! We may well say:
<i>Fiat justitia, pereat mundus.</i></p>

<p>Frieda Keller was no doubt in an abnormal condition of mind; she
probably suffered from the influence of auto-suggestion which became
an obsession. Such cases are not uncommon. This is clearly shown by
the absurdity of her manner of acting, which was both useless and
pernicious, while she might easily have got out of her difficulty in
other ways. If our judges and juries had a little more knowledge of
human psychology and a little less of the Code in their heads, they
would have had some doubts on the mental integrity of the accused, and
would have ordered an expert examination by a mental specialist. But,
apart from this point, I put the question&mdash;can we expect from a woman,
maternal sentiments for a child resulting from sexual surprise
bordering on rape?</p>

<p>In the preceding chapter I have demanded the right of artificial
abortion to women rendered pregnant by rape or against their will, and
I think the case of Frieda Keller supports my contention. I do not
intend to justify the assassination of a child already five years of
age; but I wish to point out that the absence of maternal love is
quite natural in such a case. It is precisely the instinctive aversion
of Frieda Keller for her child, otherwise inexplicable, which shows
most clearly that it was a case of imposed maternity, or sexual
satisfaction on the part of the father alone.</p>

<p>The tragic case of this unfortunate woman well illustrates the
brutality and hypocrisy of our customs regarding the sexual <span class='pagenum'><a name="Page_417" id="Page_417">[417]</a></span>question,
and shows what terror, shame, torment and despair may be caused by the
point of view of the so-called rules of morality. In the presence of
these facts I do not think I can be accused of exaggeration: it is
only parchment-hearted jurists and government officials who can remain
indifferent in such cases.</p>

<p>Penal servitude for life for the poor victim of such cruelty is a kind
of "mercy" which rather resembles bitter irony. The law of St. Gall
can do only one thing to repair the evil; that is to change its laws
and liberate the victim as soon as possible.</p>

<p>In ordinary infanticide the true assassin is not usually the mother
who kills her child, but rather the father who abandons the woman he
has made pregnant, and disowns the result of his temporary passion. In
the case of Frieda Keller, maternal heredity, the results of
meningitis, stupidity, irreflection, want, shame, fear, a pathological
obsession, and finally the unworthy conduct of the father, all
combined in making this unfortunate girl a victim rather than a
criminal. Her child was not only a source of great anxiety but also an
object of instinctive repulsion.</p>

<p>How is it that such a brave and industrious woman can feel repulsion
toward her own child? If the judges had asked themselves this question
and had replied to it without prejudice, forgetting for the moment
their Code and prejudices, they would not have had the courage to
condemn the woman to death, nor even to condemn her at all; for their
conscience would have clearly shown them the true culprits&mdash;masculine
brutality, our hypocritical sexual customs, and the unjust laws
inspiring terror in a feeble brain.</p>

<p>When every pregnancy and every birth are looked upon by human society
with honor and respect, when every mother is protected by law and
assisted in the education of her children, then only will society have
the right to judge severely of infanticide.</p>

<br />
<hr style="width: 15%;" />
<br />

<h4>FOOTNOTES:</h4>

<div class="footnote"><p class="noin"><a name="Footnote_8_8" id="Footnote_8_8"></a><a href="#FNanchor_8_8"><span class="label">[8]</span></a> Vide <span class="sc">Delbr&uuml;ck</span>, <i>Gerichtliche Psychopathologie</i>
(Job. Ambr. Barth, Leipzig, 1897).&mdash;<span class="sc">Delbr&uuml;ck</span>, <i>Die
Pathologische L&uuml;ge und der pyschisch abnorme Schwindler</i> (Ferdinand
Enke, Stuttgart, 1891).&mdash;<span class="sc">Forel</span>, <i>Crime et anomalies mentales
constitutionnelles</i> (<span class="sc">Gen&egrave;ve</span>, 1902, H.
K&uuml;ndig,).&mdash;<span class="sc">K&ouml;lle</span>, <i>Gerichtlich psychiatrische Gutachten</i>
(from the clinic of Professor Forel at Zurich), Stuttgart, 1894,
Ferdinande Enke.&mdash;<span class="sc">Von Liszt</span>, Schutz der Gesellschaft gegen
Gemeingef&auml;hrliche (<i>Monatsschrift f&uuml;r Kriminalpsychologie und
Strafrechtsreform</i>).&mdash;<span class="sc">Forel</span>, Die verminderte
Zurechnungsf&auml;higkeit (<i>die Zukunft</i>, 1899, no 15), etc.</p></div>

<div class="footnote"><p class="noin"><a name="Footnote_9_9" id="Footnote_9_9"></a><a href="#FNanchor_9_9"><span class="label">[9]</span></a> "Die Zwiechungsf&auml;higkeit des normalen Menschen,"
Munich.</p></div>

<br />
<br />
<br />
<br />
<a name="CHAPTER_XIV" id="CHAPTER_XIV"></a><hr />
<span class='pagenum'><a name="Page_418" id="Page_418">[418]</a></span><br />

<h3>CHAPTER XIV<span class="totoc"><a href="#toc">ToC</a></span></h3>

<h4>MEDICINE AND SEXUAL LIFE</h4>
<br />

<p><b>General Remarks.</b>&mdash;Theology teaches belief in God and a future life;
law represents the application of codified laws and customs, old and
new; medicine is said to be an art&mdash;the art of curing sick people.</p>

<p>At the origin of each of these three branches of human activity we
find an acquired idea. Man has been led to the religious idea and to
the worship of one or more gods by his terror of certain unknown and
occult powers superior to his own, and by the idea that his faculty of
knowledge, his power, and the duration of his life were limited.</p>

<p>The origin of law is in moral conscience, a phylogenetic derivative of
the sentiments of sympathy, <i>i.e.</i>, sentiments of duty and justice,
combined with the idea of the necessity for men to live in societies.</p>

<p>As regards medicine, this owes its existence to the fear of disease,
pain and death, which is modified by the acquired experience that
certain substances may sometimes ease suffering.</p>

<p>Theology, if separated from morality whose domain it has usurped,
lives on mysticism, and endeavors to give it a natural and human
appearance by adorning it with sonorous phraseology. Law, losing sight
of its origin and object of existence, only concerns itself with
comments on the text of laws, and in discussing the application of the
articles of the Code. Medicine has concerned itself too much with the
life of the patient, instead of the improvement of human life in
general.</p>

<p>In order to cure a physical malady, to re&euml;stablish abnormal or damaged
functions as far as this is possible, the physician must be acquainted
with the vital manifestations of the body in its normal state. For
this reason the art of medicine depends on the accessory sciences,
chiefly anatomy and physiology. <span class='pagenum'><a name="Page_419" id="Page_419">[419]</a></span>These accessory sciences have
considerably developed in the evolution of medicine, and the art of
medicine has become the chief motive power which urges men to research
and discovery in the biological sciences, such as histology,
embryology, comparative anatomy and physiology, anatomy and physiology
of the brain, bacteriology, etc. Pure science now occupies such a
position in medical studies that the "healing art" often remains in
the background; although it must later on take the chief part, and is
regarded by the public as of the greatest importance.</p>

<p>The value of the art of medicine is subject to great variations. It is
only of real value when, free from all charlatanism, it rests on a
sufficiently scientific basis; for the art of an ignoramus falls into
error and employs inappropriate methods; on the other hand, the art of
a charlatan has for its object the purse of the patient. It is common
to meet with physicians who have a good practical experience of art
without possessing scientific knowledge, others who have both
practical experience and science but are charlatans, others again who
are very scientific but incapable in practice. The ideal is a
combination of art, science and disinterested honesty; but it is not
very uncommon to meet with a combination of ignorance, incapacity and
charlatanism. Lastly, too many doctors, otherwise capable and
intelligent, are too much influenced by authority, text-books and
prejudices, instead of observing and judging each case for themselves
in the true scientific spirit. Many dogmas of medical education rest
on hypotheses, theories or statements which have no solid foundation,
and do not represent the fruits of a true personal experience of human
life. Many doctors only see through other people's glasses, without
reflecting for themselves; the worst of these are those with
"systems," hom&oelig;opaths, the disciples of natural medicine, etc. It is
especially in the sexual question that these human weaknesses of
medical practitioners often lead to the most pitiable results.</p>

<p>We must first of all take to heart the fundamental principle of
hygiene, which is at the same time that of all honest and sound
medicine&mdash;<i>prevention is better than cure.</i></p>

<p>The modern opinions of medical men on the sexual question <span class='pagenum'><a name="Page_420" id="Page_420">[420]</a></span>are still
unfortunately greatly obscured by prejudice, authority, and the
indirect influence of the doctrines of religious morality. The same
applies to the question of alcohol. However, it is to medicine and its
accessory sciences that we owe the knowledge which now renders it
possible to judge of the sexual relations of man from the true and
healthy point of view of social and moral science.</p>

<p>We cannot describe here all the relations of medicine to sexual life.
Chapters I, II, III, IV and VIII are entirely based on its results and
on those of natural science. What we have still to consider relates
especially to sexual hygiene, for we have already treated of pathology
in Chapter VIII. I shall reserve the general and social part of
hygiene for the last chapter of the book, and shall confine myself
here to certain special points, and the criticism of current, but
erroneous, medical opinions on the sexual question.</p>

<p><b>Prostitution. Sexual Hygiene. Sexual Connection Apart from
Marriage.</b>&mdash;All regulation and medical supervision of prostitution
should be rejected, not only from the moral point of view, but also
from that of hygiene, as a deplorable error, incapable even of
fulfilling its avowed object&mdash;protection against venereal disease.</p>

<p>Faith in the dogmas and authority of an existing institution has led
medical men to take a false view of the question. They demand from the
adversaries of regulation proof of a diminution in venereal disease
when regulation was not in force. This is both unjust and absurd. It
is for the supporters of regulation to prove that State regulation of
prostitution has led to any appreciable improvement of the social
evil. Then only can it be asked if the maintenance of such vexatious
measures is still justifiable. But medicine has not furnished the
proof demanded from it; on the contrary, its attempts in this
direction have entirely failed. After all, the system is kept up, not
because it diminishes venereal infection, but because it gives
satisfaction to the sexual appetite of men and their desire for
change. Society, however, has no right to organize such a monstrosity
as regulated prostitution and licensed proxenetism, for the special
pleasure of debauchees.</p>

<p><span class='pagenum'><a name="Page_421" id="Page_421">[421]</a></span>In virtue of the false dogma of regulation, many doctors, even at the
present day, recommend young men to visit brothels, for alleged
hygienic reasons. This deplorable custom perverts youth and gives it
false ideas. It is a remedy much worse and much more dangerous than
the evil it is supposed to cure, worse than masturbation, much worse
than nocturnal emissions. Sexual anomalies and perversions are not
cured in brothels; on the contrary they develop there.</p>

<p>Moreover, it is absurd to exaggerate the effects of onanism and sexual
excesses in themselves, and thus increase the anxiety of a number of
unfortunates. In Chapter IV, we have already spoken of great
variations which the sexual appetite presents without ceasing to be
normal, and we have mentioned the rule given by Luther. In my opinion
the advice given by the doctor should be as follows:</p>

<p>As long as he does not wish to marry, a young man should remove as far
as possible all sexual ideas from his thoughts. He should be contented
with nocturnal emissions, which are produced spontaneously, and should
avoid all the manipulations of onanism. A young girl should do the
same all the more easily, because her sexual appetite is normally
weaker, and is not accompanied by glandular secretions which more or
less demand ejaculation.</p>

<p>Persons unable to resist their sexual appetite should be extremely
prudent in their extra-nuptial intercourse. Moreover, there is no need
for this to assume the character of prostitution.</p>

<p><b>Medical Advice.</b>&mdash;It is the doctor's duty to give friendly advice to
every one who consults him on sexual questions, without posing as a
judge or a moralist. He should never frighten or reprimand the poor
hypochondriac who blames himself for masturbation, nor sexual perverts
of any kind, unless, of course, they are absolutely dangerous, such as
sadists. He should, on the contrary, calm their fears and give them
encouragement; and in this way he may do much good.</p>

<p>Hypnotic suggestion gives him a means of directly combating many cases
of sexual excitation, or at least of attenuating them, by directing
the cerebral activity of the patient to other <span class='pagenum'><a name="Page_422" id="Page_422">[422]</a></span>subjects. Each case
should be judged by itself and attention should be paid to the
different points we have studied in this book. Even between husband
and wife, and especially as a consequence of monogamy, certain
unfortunate or delicate circumstances may raise difficulties; for
example, the periods during which conception should be avoided, a
certain time after accouchement and during certain morbid conditions.</p>

<p>In this case unskillful medical advice may have unfortunate results.
When a doctor forbids a husband to have sexual intercourse with his
wife he exposes him to two dangers. If the husband remains continent
and sleeps in a separate room for too long a time, conjugal love may
become so cooled that a permanent barrier is established between man
and wife; if, on the other hand, he abandons himself to prostitution,
he may contract venereal disease and infect his wife. Again, the
husband may become enamored of another woman and wreck the happiness
of his family. The doctor who prohibits conjugal coitus thus takes a
great responsibility. For this and other reasons we have now an
important question to consider.</p>

<p>Opinions differ considerably as to the effects of sexual continence.
All extreme assertions are erroneous. It is quite certain that the
harmful effects of continence have been greatly exaggerated. Normal
persons of both sexes may remain continent, although not without some
trouble and discomfort. In a general way, we may accept the statement
that many morbid conditions are known to result from sexual excess,
but few from continence. This, however, goes a little too far, for
certain psychopaths and sexual hyper&aelig;sthetics often lapse into a state
of mental and nervous excitement from forced continence, so that their
neurosis becomes accentuated and may even end in insanity. I have seen
this occur both in men and women, but such cases are very rare.</p>

<p>Continence is not an easy matter for erotic individuals, and requires
a heroic internal struggle, especially in men. The Canadian reformer,
Chiniqui, whom we have previously quoted, relates the history of a
monk who tore off his testicles in despair at being unable to conquer
his violent sexual appetite.</p>

<p>The fine preachers of morality, endowed with a cold <span class='pagenum'><a name="Page_423" id="Page_423">[423]</a></span>temperament, or
simply senile, who hold forth on the "immorality" of the consequences
of the sexual appetite, would do well to take such facts to heart.</p>

<p>We must not forget that among our brutal, yet human ancestors the
struggle for life demanded the cruel and wanton exposure or slaughter
of all weak and decrepit individuals, and that epidemic diseases,
plagues, and pests ravaged the peoples without mercy. Of course our
present civilization has put up a barrier against all this. Yet, for
that very reason the blind and thoughtless propagation of degenerate,
tainted, and enfeebled individuals is another atrocious danger to
society. But then the sexual appetite cannot be legislated out of
existence or killed by repressive measures.</p>

<p>Quite recently it has been scientifically demonstrated that absolute
sterilization can be produced by the application of the Roentgen Ray,
but at what period of treatment this result may be obtained still
remains an unsettled question, thus leaving the possibility of
incurring the risk of effecting only a doubtful degeneration of the
germs.</p>

<p>We can but consider all legislation and all police measures which are
intended to regulate the sexual intercourse in the human family, as
absolute failures, as inhuman, in fact as down-right detrimental to
the race. Exacting laws have never improved the morals of any race or
nation; hypocrisy and secret evasion are the only results obtained. It
would be better by far if steps were taken to enlighten the masses on
the questions of sexual heredity and degeneration. Wisdom of this kind
does not corrupt. It is rather the unrestricted power of capital and
wealth that brings the rot into the community. Healthy people should
be made to know that a large number of sound, industrious children is
a blessing, in fact, riches to the family, but on the one condition
only, viz.: that they are not relegated to detestable slavery through
the overbearing suppression of capital.</p>

<p>When the dignity of labor shall once have been raised on the pedestal
of worship now occupied by Mammon, there will no longer be need for
complaint about small families and decreasing birth-rates, such as we
hear so much at the present day in France and in the United States.</p>

<p><span class='pagenum'><a name="Page_424" id="Page_424">[424]</a></span>A few examples might throw some light on this subject.</p>

<p>(1) Dr. Pelman of Bonn, assisted by the local authorities, made an
inquiry into the progeny of a certain Ada Jurke (born in 1740, died in
the beginning of the nineteenth century), who was hereditarily
tainted, a drunkard and a degenerate. Her descendants down to the
present time number 834 persons. The lives of 709 of these individuals
have been officially recorded as follows: 106 were illegitimate
children; 142 were mendicants and tramps; 64 were unable to perform
any kind of work towards their own support and became a charge to the
community; 181 of the women were prostitutes; 7 persons were convicted
of murder and 69 of other crimes. All this within a period of 75 years
at a cost to the state, according to the public records, of five
millions of marks (about $1,250,000) in the shape of monetary support,
jail and law expenses, claims for damages, etc., etc.</p>

<p>(2) Dr. J&ouml;rger, Director of the Insane Asylum at Waldhaus, by Chur, in
Switzerland, followed up in a similar fashion the history of a family
of vagrants. The full report may be found under the title of "The Zero
Family," in the <i>Archiv f&uuml;r Gesellschaft's-u. Rassenbiologie</i>, 1905,
Heft 4, page 494 et seq. It is sad to read of the untold misery,
profligacy, and distress spread broadcast by this family, not to speak
of the many crimes committed by its members.</p>

<p>It is depressing to witness how sheer ignorance and callousness to the
interests of the human race at large allow such people to multiply
without let or hindrance. The unfortunate part about it all is that
this species of humanity is on the steady increase. They really form
the principal hearths whence emanate our criminal classes, that fill
our jails, our Charity Homes, our Hospitals, our Sanatoria, our Insane
Asylums. They breed and multiply not because it affords them a special
pleasure to procreate crime, insanity, and degeneracy, but because no
one takes the trouble to instruct them in the perniciousness of
bringing into this world offspring that can only find and themselves
again disseminate misery, want, and wretchedness; or to teach them how
to prevent this calamity.</p>

<p>(3) Still another category of dangerous elements is becoming <span class='pagenum'><a name="Page_425" id="Page_425">[425]</a></span>more
numerous every day. I refer to the <i>neurasthenics</i>. Heredity is an
important factor here, too, as every neurologist is able to attest
from his own daily observations. The worst feature about this peril is
the fact that neurotics as a rule suffer from excess of sexual
appetite, whilst they are sorely lacking the power of self-control,
circumstances which often enough lead to crime, insanity, and suicide.
Untold thousands of them, unaware of the fearful consequences of
hereditary impairment, go on bringing into this world children
destined to unhappiness and suffering. It is noteworthy too that these
nervous wrecks generally intermarry. Does not this account to a large
extent for the great number of unhappy marriages recorded nowadays?</p>

<p>Of course, it is quite evident that under such pitiable conditions,
the hereditary taints become increasingly aggravated. If the patients
have money, which is very often the case, they prove profitable
customers of the "nerve-specialist," and likewise of the endless chain
of private sanatoria for nervous diseases. It is a sad spectacle
indeed. My own experience has taught me that nine out of ten of these
unfortunate beings have families, because they are ignorant of the
dangers of heredity, and unfamiliar with the safe and proper means for
preventing conception. Why not teach them? A few cases may suffice.</p>

<p>(<i>a</i>) An hysterical woman, whose father was a lascivious, egotistical
crank, married a man absolutely devoid of will power and energy. She
was gifted; the marriage a failure. Of the two children, one was an
indolent, thoroughly useless, good-for-nothing boy, whose only thought
was of wasting money on pretty neckties and the like and of flirting
with the girls, of which art he was a past-master. The other one, a
girl, betrayed the same characteristics and disposition. The mother
was in despair and inconsolable, cursing her offspring and the
marriage alike. Too late, alas!</p>

<p>(<i>b</i>) The son of a neurasthenic father and an hysterical mother,
although of a good-natured disposition, had the vilest, uncontrolable
temper, which would suddenly carry him away to acts of violence only
to be bitterly regretted immediately afterwards. Whilst drunk he
became excited and drawing a revolver wounded several innocent
bystanders. As an officer in the army he was <span class='pagenum'><a name="Page_426" id="Page_426">[426]</a></span>insulted by a tipsy
student, whom he shot down on the spot, although he was sober himself
at the time. On another occasion he shot himself in the breast, but
recovered. Presently he fell in love most desperately with an
hysterical woman and married her. The mother-in-law, who was an
eccentric, mischievous person, started a bitter feud between the two
families. He became greatly wrought up over the affair and demanded of
his wife to stop the quarrel at once. As she demurred, he ended her
life with a bullet from a pistol. Of course, he was arrested and
languished in jail in utter agony and despair. What a future for those
two unfortunate children that sprang from this union! I may point out
here that at the time when he killed his wife, whom he loved
passionately, he was not under the influence of strong drink, for he
had given up the use of alcohol altogether for quite a number of
years.</p>

<p>(<i>c</i>) A very religious lady had married a man who became insane. He,
too, was a devout churchman. There were 8 children. Under treatment
the father improved and was dismissed from the asylum. I urged them
both to prevent further conception, having in view the dangers of
hereditary taint in the possible offspring. The wife indignantly told
me that her church demanded of her to bear as many children as she
could. They had several more, all of them candidates for the insane
asylum or the institute for nervous patients. And that is called
religion and morality!</p>

<p>(<i>d</i>) A heavily tainted couple, desperately enamored of each other,
came to me in great distress to ask: "May we get married?" I answered:
"It does not strike me as being the wisest thing for you to do. But if
you cannot exist without each other, by all means get married; but
think what a calamity it would be, if two beings tainted as you both
are, were to beget offspring." "But we are so fond of children."
"Well, that is easily mended. There are plenty of healthy orphans
whose parents were strong and sound both in body and in mind, but who
are strangers to a father's and mother's love, and are craving for a
good education. Make your own choice, but take only the very best.
Then you will have a family and enjoy all the pleasures of parenthood.
As for the rest, heed my advice. Avoid pregnancy."</p>

<p><span class='pagenum'><a name="Page_427" id="Page_427">[427]</a></span>The law of heredity winds like a red thread through the family history
of every criminal, of every epileptic, eccentric and insane person.
And we should sit still and witness our civilization go into decay and
fall to pieces without raising the cry of warning and applying the
remedy?</p>

<p>However, this is by no means all. Tuberculosis is the white plague of
to-day. It is considered an established fact that every living human
being inhales and swallows tubercle bacilli by the millions every day,
and it is even claimed that every one of us harbors somewhere in the
economy this dreadful poison to a larger or smaller degree. Whilst the
pure, immune blood in a sound, robust constitution is able to resist
the inroads of, and even to kill, sterilize, and eliminate these
bacilli, the weaker and hereditarily tainted individual falls a prey
to the attacks of this dire disease by the thousands. True, serum
therapy and open-air treatment are accomplishing many cures, but the
hereditary disposition remains in the system all the same, and may be
transmitted to the coming generation, or at any rate may impair the
power of resistance in the offspring.</p>

<p>Moreover, the sexual appetite is very pronounced in phthisical
patients. They marry and beget children in the most wanton fashion.
The law cannot and does not prevent them, and the carnal instinct is
not to be killed. What is to be done when law and religion forbid the
application of preventive measures and even prosecute the person that
recommends them?</p>

<p>Local disease and pathological conditions in the woman (at times in
man also), within wedlock, may render parturition an immediate danger
to the life of the mother or of the child or of both together, for
instance, cancer of the womb or other affections of the uterus, kidney
disease, a deformed pelvis. Surely in such cases it is the bounden
duty of the physician to intervene and council against, nay,
absolutely forbid impregnation. Well, how is it to be done? Must
husband and wife, who love and esteem each other, be separated? It
would be unnatural, in fact it is quite impossible. Or should they
abandon sexual intercourse all together and live like brother and
sister? Well, a few exceptionally cold natures may have will power
enough to carry into effect such a pact. But in 99 out of 100 cases
the interdict of the sexual act sends the husband to satisfy <span class='pagenum'><a name="Page_427a" id="Page_427a">[427a]</a></span>his
cravings elsewhere and contract disease, or he falls in love with
another woman and wrecks home and family.</p>

<p>Similar conditions may be brought about by other causes as well. Take,
for instance, the poor workingman or mechanic who has already six or
seven children and whose wife is unusually fertile, giving birth to
children year after year. The wages of the father do not suffice to
properly support them all. The food that can be purchased with the
slender means is not at all adequate. Rent and other bills fall behind
and the man gets in debt. They are both young yet. What is to be done?
If they follow the natural law there will be an increase in the family
every year. Moreover, these ever-recurring labors weaken the
constitution of the woman and sap away her strength. Starvation?
Sexual continence in wedlock? It is strange, indeed, to hear rich men,
well-fed clergymen, pious zealots and reformers, leaning back in their
comfortable chairs after a sumptuous meal and smoking an expensive
Havana cigar, discuss this burning question and bewail the immorality
of the common people.</p>

<p>Statistics prove that these very people, who extol to the poor all the
blessing of a big family, never live up to their teachings either in
theory or in practice. The majority of these apostles of morality have
no children at all, or at the utmost two or three. Why should that be
so? What interesting reading it would make if the sexual history of
these persons were followed up and printed.</p>

<p>Money, hygiene, reason, and the most elementary laws of humanity
demand that the wife, who is fertile above the average, should have a
rest of at least 18 months between each succeeding pregnancy. But this
cannot be achieved in the natural course of events, except in very
rare cases, without wrecking the marriage.</p>

<p>If we crystallize this sexual, social question, we arrive at the
following conclusions:</p>

<p>There are a great many cases, especially of a pathological character,
but none the less also in normal and sound individuals, in which
procreation, within wedlock or without, is dangerous either definitely
or temporarily, either for the mother or the child, or for both, and
for that reason should be interdicted. Very few men and a very small
proportion of women&mdash;no <span class='pagenum'><a name="Page_427b" id="Page_427b">[427b]</a></span>matter how firmly they may be resolved&mdash;are
capable of effectually suppressing their sexual needs. And even if
they succeed, the consequences are generally of a disastrous nature,
loss of marital love, secret illicit relations with others and
subsequent infidelity, nervous disorders, impotence, etc.</p>

<p>In all these cases we are confronted with the following dilemma:</p>

<p>(1) In the unmarried person: onanism or prostitution, or both. Is that
morality? Such people must either forever forego love, marriage, and
normal, lawful sexual intercourse, or face sterility in wedded life.
(I do not recognize prostitution&mdash;see chapter X&mdash;as normal
intercourse.)</p>

<p>(2) Within marriage: onanism, prostitution, and infidelity, or the
adoption of rational preventive measures.</p>

<p>I leave it to the reader and to the lawmakers to pick out the correct
alternative and to arrive at the one possible, decent, and ethical
solution of these conflicting questions.</p>

<p>I do not admit that constitutionally frigid natures or those who find
it easy to control their sexual appetite, have any right whatsoever to
pose as normal samples of the human race and to simply ignore the
existence of temperaments, characters, and constitutions so widely
differing from their own. This world's history teaches us that nothing
good has ever come from such vain assumptions, unless it be empty
phrases and dead letters. These righteous, frigid, and strong natures
ought, indeed, to be grateful to their ancestors for having handed
down to them that happy disposition, and to prove their gratitude by
making particular efforts to help those that are yet to come, in
obtaining and sharing the same benign blessing.</p>

<p>It seems almost incredible that in some countries medical men who are
not ashamed to throw young men into the arms of prostitution, blush
when mention is made of anticonceptional methods. This false modesty,
created by custom and prejudice, waxes indignant at innocent things,
whilst it encourages the greatest infamies.</p>

<p><b>Hygiene of Marriage.</b>&mdash;When marriage is consummated on the basis of
free reciprocal consent, when both parties know exactly to what they
have pledged themselves, when the corrupting influence of money is
eliminated, when all unnatural regulation is suppressed, when the
superfluous blending of religion and <span class='pagenum'><a name="Page_428" id="Page_428">[428]</a></span>legislation have been abolished
from the bonds of matrimony, when woman has finally obtained equal
rights with man&mdash;then love and mutual respect, combined with the
sexual appetite, will constitute the intimate and personal ties of
marriage. At the same time, instinctive sentiments and legal duties
toward the offspring will furnish it with a complementary and lasting
cement. Among men whose nature is true, the instructive sentiment of
altruism or conscience urges them to the performance of social duties
without the necessity of any legal obligation.</p>

<p>A few medical points now require our attention. The husband should be
older than the wife, on the average from six to twelve years. This
point is very important if a monogamous union is to be lasting. Woman
matures earlier than man, both mentally and sexually; her personality
becomes more rapidly adult than his; she ages more quickly and loses
her faculty of procreation sooner than man. Certain savage races solve
the problem by marrying as boys and girls, casting off their wives
when they grow old, to marry younger ones. Among civilized races, man
manages his affairs by making use of prostitution. From his youth he
succumbs to physical and moral corruption, often complicated with
venereal infection, and then often regards marriage as a kind of
hospital for incurables, where the wife plays the parts of housekeeper
and nurse combined!</p>

<p>It is not easy to steer clear of these rocks, nor to formulate a rule
for lasting monogamy. The old style of polygamy is brutal, and
prostitution is still more disgusting. The sentiments of the egoist
are summed up in the maxim, "After me the deluge!" To this the
preacher of morals replies that "man should curb his passions." But
this eternal dialogue does not help us in the least.</p>

<p>I propose a middle course, as follows: The young man who possesses
sufficient strength to overcome his sexual appetite, or whose sexual
appetite is so moderate that he can remain continent till the age of
about twenty-five years, so as to enable him to avoid prostitution,
promiscuous sexual intercourse or masturbation&mdash;this young man, I
maintain, has the best chance of gaining the first prize in life. If
he is free from prejudice <span class='pagenum'><a name="Page_429" id="Page_429">[429]</a></span>and is not afraid of using anticonceptional
measures for a certain time, he may then marry a young girl, to whom
he may become permanently attached, if their two characters suit each
other.</p>

<p>A young girl may very well marry at seventeen or eighteen, or at any
rate between eighteen and nineteen. She is then sexually mature and
her mentality is sufficiently developed, so that the difference in age
we have required may be obtained. Young people thus united may
continue their studies before procreating children, and their marriage
will stimulate them to work.</p>

<p>When the intoxication of the honeymoon is over, the continuance of
conjugal happiness depends on an intimate adaptation of the two
conjoints in sentiments, intelligence and sexual appetite; an
adaptation which purifies love on both sides. Work in common, a common
ideal, mutual respect full of affection but free from flattery, and a
reciprocal education which does not degenerate into pedantry nor
tyranny, are the principal conditions for conjugal happiness.</p>

<p>It is absolutely necessary to avoid everything which causes reparation
or exclusion, even in appearance. At the risk of appearing ridiculous
in the eyes of certain superior persons, I repeat that separation of
beds and bedrooms is a dangerous experiment to make in marriage, and
that it may easily lead to estrangement, even when based on the
highest motives.</p>

<p>It is the same, in a still higher degree, with sexual continence in
marriage, even when it does not last for years, excepting in cases of
grave disease or senile impotence.</p>

<p>It is often stated that a woman should avoid coitus for long periods,
because among certain savage races the husband does not cohabit with
her during pregnancy and the two years of nursing which follow it; the
woman being considered by religion as "impure" during this period. But
this proves nothing, for this custom only concerns polygamists, who
make up for it with other women. If our monogamous marriage is to be
natural, and not satisfied with words and illusions, it is necessary
for sexual intercourse to be intimate and constant, and it should only
be interrupted for short intervals, corresponding to the <span class='pagenum'><a name="Page_430" id="Page_430">[430]</a></span>natural
wants of the two conjoints, adapted to each other by mutual
concessions.</p>

<p>Apart from this, menstruation and accouchement constitute the only
exceptions based on physiology. According to Gr&uuml;ber (<i>Hygiene des
Geschlechtslebens</i>) accouchement requires an interruption of at least
four weeks; I should say at least six weeks. Every husband, with the
possible exception of the most horrible satyrs, can submit to this
without much discomfort. Pregnancy, on the contrary, does not require
continence, provided the husband takes account of his wife's condition
and treats her with care.</p>

<p>During the last months of pregnancy all violent movements and pressure
on the abdomen should be avoided during coitus, so as not to injure
the embryo. This may be effected by coitus in the lateral position.</p>

<p>Professor Pinard of Paris advises the prohibition of coitus during the
latter part of pregnancy, because it may lead to premature birth. As
regards accouchement at the seventh, eighth or even at the beginning
of the ninth month, this might, it is true, be proved by figures, but
at this time the embryo is sufficiently protected, and with the
precautions indicated above, I consider the danger as nil. As regards
the end of the ninth month, the margin of errors as to the movement of
conception and the signs of birth at term hardly allow of statistics
which exclude subjectivism, and the danger becomes less and less. In
any case a conscientious husband would run no risks under these
circumstances if he was aware of the danger.</p>

<p>What is more important for the wife is that she should have sufficient
rest between her pregnancies. A year at least should elapse between
parturition and the next conception; this gives approximately two
years between the confinements. This is easily managed by the aid of
the preventive animal membranes we have mentioned. In this way the
wife keeps in good health and can bear healthy children at pleasure.
It is certainly better to procreate seven healthy children, than to
procreate fourteen of which seven die, to say nothing of the mother
who rapidly becomes exhausted by uninterrupted confinements.</p>

<p>No rule can be given for the frequency of sexual connection <span class='pagenum'><a name="Page_431" id="Page_431">[431]</a></span>in
marriage; this is a matter for reciprocal arrangement. Luther's rule
of two or three times a week may be considered a normal average for
virile persons of good constitution.</p>

<p>Women who are sexually cold and fond of children, but who have a
horror of coitus, cannot, in my opinion, be regarded as types of the
normal wife, nor can they expect their husbands to abstain from all
coitus except that intended for procreation. On the other hand, the
wife should certainly be made acquainted with the nature of sexual
intercourse and its consequences before marriage. Further, before
engaging in a life-long union, a man and woman ought to explain to
each other their sexual feelings so as to avoid deception and
incompatibility later on.</p>

<p>Without having ever experienced a sexual orgasm, either by coitus or
by masturbation, a normal young girl, when she is sufficiently
instructed in sexual matters, may easily decide whether the idea of
coitus with a man for whom she feels affection is repugnant or
attractive to her. In the case of young men it is still easier.</p>

<p>A woman who had received a complete medical education and had remained
a virgin, but who was well-informed on sexual life, gave me very
precise information on this subject. For a long time the idea of
coitus with men was repugnant to her, till she made the acquaintance
of the one who gained her affections. Repugnance was then replaced by
desire. This case also gives a good example of the monogamous sexual
feeling of the normal woman.</p>

<p>In Chapter XVII we shall discuss the manner in which youth should be
initiated into the sexual question. Our present formality, combined
with general ignorance of girls on sexual matters, renders a mutual
understanding prior to definite betrothal generally impossible.
Moreover, there is a sort of hysterical and pathological love, the
product of the imagination, which is associated with sentimental words
and sighs as well as coquetry, but transformed into disgust or hatred
by the first coitus. Although more common in women this false love is
met with in hysterical men. Sometimes the illusion disappears while
there is yet time to break off the betrothal. Marriage by <span class='pagenum'><a name="Page_432" id="Page_432">[432]</a></span>trial and
has been attempted by some, but with varied success.</p>

<p>For a number of reasons, both parties should be medically examined
before marriage. This precaution may reveal the presence of a narrow
pelvis or vaginismus in the woman, or aspermia, venereal disease,
etc., in the man.</p>

<p>When a woman will only support coitus with a view to procreation, she
would do well if she informed her <i>fianc&eacute;</i>, who can then consider
whether he can submit to such restriction. If the wife will not allow
her husband a concubine it generally results in clandestine
extra-nuptial relations and subsequent divorce proceedings.</p>

<p>My opinion on this subject will no doubt appear very immoral to many
people, but it is natural and rational. It is needless to say that I
do not intend that a man has the right to compel his wife to have
intercourse whenever he pleases. The question is a very delicate one;
but, by the aid of goodwill a satisfactory solution of the problem can
be obtained in most cases, in the manner indicated above. Love and
mutual respect will always find a way out of the difficulty. It is
necessary to avoid extreme asceticism and unnatural idealism on the
one hand and excessive sexual indulgence on the other hand. In the
sexual question above all others it is the wisest course to strike a
happy medium.</p>

<p>An extremely important question is that of the procreation of
children. We have just explained how this can be regulated at will; we
have now to consider how children of the best quality can be
procreated.</p>

<p>The first condition is the good quality of the parents. Their heredity
or the intellectual and physical value of their ancestry is of
paramount importance. We must take into consideration, not only the
intelligence and physical health, but also good sentiments, a
conscientious character and energy of will. What is the use of
procreating healthy and robust children if they are vain, egoistic,
impulsive, crafty, wanting in will power, or perhaps criminal? Such
individuals constitute a social plague.</p>

<p>At the time of conception the parents should not be in a condition of
acute or chronic alcoholism, nor affected with any <span class='pagenum'><a name="Page_433" id="Page_433">[433]</a></span>disease; otherwise
the progeny may be tainted by <i>blastophthoria</i> (Chapter I).</p>

<p>The age of the procreators should also be taken into account. Children
born of parents advanced in years are generally feeble.</p>

<p>The fatal error which causes the procreation of children to depend on
pecuniary reasons and interests is a social misfortune. Healthy men
and women ought never to avoid reproduction, even when they are poor.
Progeny of good quality grow up, so to speak, by themselves. Progeny
with evil instincts, or decadent, have a pre-existing hereditary
taint, or have been affected by blastophthoria in some other way.</p>

<p>No doubt acquired diseases or accidents may make an invalid of a child
or a man, but these are exceptions which prove the rule, for here
again the descendant of healthy parents is more resistant than others,
if he has not artificially altered his state of health and power of
resistance by alcohol or venereal disease.</p>

<p>Among savages, and at the present day among many peasants, children
are rather an advantage than a burden, because these people have
simple and healthy habits and few wants. It is our artificial and
unhealthy desire for luxury, frivolity, comfort and enjoyment, our
muscular weakness resulting from want of exercise, our exaggerated
terror of diseases and microbes, in a word our effeminacy, which makes
us so incapable of rearing large families simply and cheaply. No doubt
it becomes more and more necessary to give children a good education,
and this necessity complicates the question. But, in my opinion this
education will in the future be conducted by the State.</p>

<p><b>Hygiene of Pregnancy.</b>&mdash;This subject is too special to be fully dealt
with here. We may, however, mention that idleness and overwork are
equally detrimental to the pregnant woman and her child. It is
needless to say that every pregnant woman requires care and good food.
Violent efforts, especially in the upright position, should be avoided
(vide Bachimont: <i>La Puericulture intra-uterine</i>, 1898, Paris). But
domestic work and moderate exercise of the body are beneficial.
Precautions are especially necessary during the last months of
pregnancy for the general health of the mother and child, but
imprudence <span class='pagenum'><a name="Page_434" id="Page_434">[434]</a></span>during the early months may cause abortion in many women.
The progressive enervation of women in easy circumstances has no doubt
rendered them less adapted to procreation. This failing should be
corrected by progressive but prudent training.</p>

<p><b>Medical Advice as to Marriage.</b>&mdash;The permission or prohibition of
marriage is a delicate question at the present day, but will be less
so in the future, if our propositions are realized. If one of the two
candidates for matrimony has been or is still insane, or seriously
affected with tuberculosis, or with active syphilis or chronic
gonorrhea, it is clearly our duty to prohibit marriage.</p>

<p>If the situation is not so grave, and if it is only a question of
hereditary taint, especially when there is a probability of the
offspring being deformed in body or mind, we may content ourselves
with prohibiting the procreation of children, while giving permission
for marriage, provided anticonceptional measures are used. The
importance of these measures is obvious in such cases. We should
explain to the young people in question that the procreation of
unhealthy or backward children is bad and even criminal, and warn them
against such an unpardonable act of thoughtlessness. If they are very
fond of children they can be recommended to adopt poor orphans.</p>

<p>There is no need, however, to be too severe. Medical men are often
pessimists, and have a tendency to see disease everywhere and to give
a grave prognosis. The procreation of children should not be
prohibited simply because there is insanity in some member of the
family, but the probabilities of hereditary transmission should be
calculated in the way we have explained in the first chapter of this
book.</p>

<p>Taking into consideration the bodily and mental health and the
character of the two candidates for marriage, as well as that of their
ancestry, the physician should consider what is likely to be the
average quality of children from such a marriage. According as his
calculation leads to a probability above or below the average of the
population, from all the points of view of the social value of man, he
will advise the parties concerned as to freedom or limitation in
procreation.</p>

<p>The average of humanity must not be placed too high, and the physician
should always keep in mind the great mental <span class='pagenum'><a name="Page_435" id="Page_435">[435]</a></span>mediocrity, weakness of
will, the low moral level and physical defects of the bulk of the
population.</p>

<p>When persons who are intelligent and educated, but more or less
psychopathic or hereditarily tainted, put questions of this kind to
the doctor, because they are very conscientious and prudent, they
should be recommended to lead a healthy life and avoid alcohol, but
need not remain sterile, for their offspring may be morally and
intellectually above the average, and if all blastophthoric influences
are avoided there is a possibility or even probability of gradual
regeneration. In short, the doctor must treat each case on its own
merits, carefully weigh both sides of the question, and avoid being
influenced by exclusive dogmas of any kind. Thus only can he give wise
and useful advice.</p>

<p>What is of especial importance for us, is the knowledge that it is not
necessary, from the point of view of social hygiene, to prohibit
marriage for the sole reason that the offspring may be of bad quality.
We can allow psychopaths with hereditary taints, or even invalids of
both sexes, to contract sterile marriages, by requiring them to avoid
conception by some means or other, in the name of social hygiene and
morality. In such cases dislocation of the tubes has a definite
effect, and if we consider the negligence and weakness of mind of such
individuals, we should do well to recommend this proceeding whenever
there is a clear indication for inducing sterility. In this way we
avoid cruel measures, which, by the way, are almost impracticable,
which take away all hope of love and happiness from these
unfortunates, throw them into the arms of prostitution or bitter
pessimism, and make them disgusted with their own existence.</p>

<p><b>Medical Secrecy.</b>&mdash;Medical secrecy and its limitation is a very
delicate question, especially in sexual matters. Opinions vary in
different countries and among different individuals. In France medical
secrecy is almost made an idol; the medical man may refuse to give
evidence in a court of law and even conceal a crime. In Germanic
countries, on the contrary, especially in German Switzerland, too
little importance is attached to medical secrecy. In short, medical
secrecy is an elastic idea which is open to different interpretations.</p>

<p>Although certain particular cases may present great <span class='pagenum'><a name="Page_436" id="Page_436">[436]</a></span>difficulties,
there is a middle course of moral conduct which will serve the purpose
of every conscientious doctor. As a general rule the doctor's duty is
to keep secret everything confided to him by his patients, except when
the patients themselves speak openly of it, or authorize their doctor
to do so. There are, however, exceptions to this rule.</p>

<p>First of all it assumes normal responsibility in the patient, and is
only conditional among irresponsibles. When a lunatic, for example,
relates to a doctor, under the seal of secrecy, certain things which
depend on delirious ideas and which threaten the safety of others, or
which render certain measures necessary in the patients' own interest,
the doctor's duty is to make known the state of affairs, but only to
responsible persons. It is the same as regards children. It is
needless to say that the doctor should use all possible measures in
the interest of the patient or child.</p>

<p>But even with responsible persons medical secrecy has its limits. The
doctor is here only bound to secrecy so far as it does not injure the
rights of other individuals, or those of society.</p>

<p>It is the duty of a medical man to report all cases of smallpox or
cholera, etc., even against the consent of the patient, and to isolate
the latter to avoid an epidemic, which is contradictory to medical
secrecy. In short, he must not, under the pretext of medical secrecy,
become an accomplice of harmful acts or crimes. I will mention a few
examples bearing on the sexual question:</p>

<p>A sadist or a sexual pervert addicted to assaults on children consults
a doctor and confides to him his morbid appetite. It is obvious that
the doctor has to do with a dangerous individual and is at the same
time in a difficult position. In this case extreme measures are bad.
The doctor who simply treats the patient without concerning himself
about the possible victims, contravenes his duties. The one who
replies to the patient, "you are a beast; go away or I shall denounce
you," acts in a still worse manner. The one who simply denounces the
patient also puts himself in the wrong. In my opinion, the doctor
should first of all make a thorough examination of the mental and
sexual condition of the patient, so as to establish the degree of
perversion and satisfy himself whether he has to do with an <span class='pagenum'><a name="Page_437" id="Page_437">[437]</a></span>honest
individual worthy of pity, who strives to overcome his morbid
appetite; or, with a crafty egoist with no conscience, who only
consults the doctor to escape from temporary difficulties into which
his perversion has led him, and who indulges his morbid appetite
without scruple, constituting a perpetual danger to society.
Unfortunately, the latter cases are very common, and the doctor is
usually consulted from interested motives only. Under these
circumstances medical secrecy renders the doctor the accomplice of the
criminal.</p>

<p>Between the honest patient and one who is absolutely perverse, there
are many transitional stages. In these cases the doctor should always
make a careful examination before forming an opinion. If he feels
uncertain, he should call in a specialist in mental disease, and then
act accordingly. If he is convinced that the patient has made the
resolution to overcome his morbid appetite, and has so far resisted
the temptation to injure any one, he should strengthen the patient's
resistance by doing everything possible (except marriage) to rid him
of his malady; he should make him aware how dangerous his condition is
to himself and to others; he may even recommend either castration or
masturbation in case of urgency, in order to avoid crime; he should
make him promise to come immediately for internment in an asylum, as
soon as he can no longer resist. Under these conditions he may respect
medical secrecy and at the same time save the existence of the
unfortunate patient, while protecting society.</p>

<p>In more severe cases, when the doctor is convinced that the patient is
incapable of controlling himself or does not wish to, or that he has
already committed crimes, he should act as follows: He must explain to
the patient that it is impossible for him to take the responsibility
and that he must be immediately sent to an asylum, in default of which
information will be given against him. We must make him understand
that he is a danger to society and goes beyond the limits of what is
licit, but that if he voluntarily submits to rational treatment,
offering all requisite guarantees on both sides, he (the doctor) is
disposed to avoid any legal action.</p>

<p>The duty of medical secrecy ought never to go so far as to <span class='pagenum'><a name="Page_438" id="Page_438">[438]</a></span>render the
medical man an accomplice of dangerous individuals or criminals. The
lunatic asylum in such cases is the natural refuge for the patient, as
the lazaret is for cases of smallpox or cholera. These cases, however,
require public asylums which are not too large, well organized, with
divisions for different cases, and provided with a sufficient medical
staff.</p>

<p>I have chosen as the first example one of the worst kind of cases
which endanger the public safety. But there are other cases such as
that depicted by Brieux in "<i>Les Avari&eacute;s</i>." A syphilitic subject
wishes to marry before he is cured, and consults his doctor. Does the
whole duty of the doctor consist in dissuading the patient from
marriage? Has he actually the right to be silent when the patient will
not listen to him, and thus allow an innocent young woman to be
contaminated, through respect&mdash;or rather idolatry&mdash;for medical
secrecy? Is it not rather his duty to say to the patient: "Beware! If
you do not promise to obey me, I will immediately denounce you to your
<i>fianc&eacute;e</i> and her parents, and will tell them the state of affairs."
It seems to me that this is his duty. In this case the doctor does not
denounce the patient without his knowledge; he threatens him face to
face, and may speak to him as follows: "You have confided in me. I am,
it is true, under the obligation of medical secrecy toward you, so
long as you do no harm to any one. But if, in spite of all my
explanations and warnings, you attempt to marry in your present state,
rendering yourself guilty of infamous deceit toward a family and an
unfortunate young woman whose health you will ruin, trusting in the
obligation of secrecy which ties my tongue, I must inform you that I
have a much higher duty than that of a doctor toward his patient&mdash;my
duty toward society, which I shall fulfill, and so prevent an innocent
person from becoming your victim."</p>

<p>This is my view of the duty of a conscientious doctor who upholds the
dignity of his profession. An analogous case came under my
observation: A young tuberculous subject affected with several "white
swellings" wished to marry. He refused to listen when I declared that
he would be guilty of a crime toward his <i>fianc&eacute;e</i>. Thereupon I told
him that I should tell everything to the young girl. I did this at
once and so <span class='pagenum'><a name="Page_439" id="Page_439">[439]</a></span>prevented the marriage. This egoist succeeded later on in
capturing the heart of another young girl, whom I also warned, but who
married him out of pity. At any rate I consider that I did my duty.</p>

<p>In my opinion, this is also our duty in cases of chronic gonorrhea,
insanity, and hereditary or constitutional sexual perversions, etc.
Formerly, when sexual inversion was regarded as an acquired vice, it
was attempted to cure it by marriage. Such a social monstrosity is
even seen at the present day, and certain ignorant doctors recommend
it. We sometimes meet with inverts who desire to procreate homosexual
beings like themselves. As sexual intercourse with the objects of
their perverted passion cannot give them this pleasure, they marry in
order to procreate children by some poor woman whom they have
victimized, without in the least renouncing their homosexual orgies.
Their wives play the part of housekeeper or servant, whose accessory
function is to breed young inverts! Is it necessary to say that any
self-respecting doctor who is aware of this state of affairs should
never countenance such marriages? Here again, his duty is to threaten
the invert with immediate denunciation to his <i>fianc&eacute;e</i>, when he
appears determined to accomplish his crime.</p>

<p>Again, the doctor may be consulted with regard to certain hereditary
taints, or possibly only a bad ancestral history, and whether marriage
is advisable under the circumstances. In some cases there may be some
doubt and it is necessary to know the opinion of the other party
concerned, and whether this party is also affected in a similar way,
etc. The first duty of the doctor is to demand absolute frankness and
to say, "under this or that condition and in such and such
circumstances, you may perhaps marry, but under no pretext have you
the right to conceal the truth from your betrothed. It is to your own
interest to be frank, for no marriage founded on deceit can be happy.
Give me permission to discuss the matter with your <i>fianc&eacute;e</i> (or
<i>fianc&eacute;</i>). We shall then see what is best to be done."</p>

<p>In my experience, the person who consults a doctor usually accepts
this proposal, and we can thus avoid many misfortunes and do much
good.</p>

<p><span class='pagenum'><a name="Page_440" id="Page_440">[440]</a></span>It is impossible to fix a general rule. According to the degree of
hereditary taint or the nature of the infirmity, we allow marriage
with or without children, or do not allow it. In such cases it is
rarely necessary to have recourse to the threat of denunciation, but
this may be required in the case of egoistic or vicious individuals.
On several occasions a betrothed couple have come to me for advice as
to their proposed marriage, and have freely disclosed their most
intimate relations and antecedents. This is as it always should be, if
men were more loyal in sexual matters and understood better their true
interests. In this way the doctor's task is greatly facilitated. When
the public is more enlightened on the whole question it will become
more and more easy to arrive at a just conclusion, even without the
doctor's help.</p>

<p><b>Artificial Abortion.</b>&mdash;We have already spoken of another question
which is often put to doctors&mdash;that of artificial abortion. (Vide
Chapter XIII.) In every case of this kind all the circumstances must
be carefully weighed. I repeat here, that in the future more attention
should be paid to social interests, instead of always requiring the
preservation of an embryo for the sole reason that the state of the
mother does not contra-indicate pregnancy or accouchement. The
question is whether a miserable abortion or an idiot should be allowed
to come into the world. If we allow children who are born monsters,
idiots or invalids to live, we should at least do what we can to
prevent them being born. It will no doubt be objected that it is much
easier to recognize the quality of a child after birth than before,
and this objection is quite legitimate. But so long as the laws
protect the lives of the most miserable monsters we must get out of
the difficulty as best we can.</p>

<p><b>Treatment of Sexual Disorders.</b>&mdash;We cannot enter here into all the
details of a purely medical question, and shall only touch on certain
special points. Patients with venereal disease are often treated in a
very defective manner, because many of them are ashamed to submit to
rational treatment. The treatment of venereal diseases should be
carried out with more regard for the feelings of the patients; there
should be special hospitals for each sex, with separate divisions, so
that patients <span class='pagenum'><a name="Page_441" id="Page_441">[441]</a></span>can be treated without betraying their identity. The
fear of being recognized prevents many better-class women from
applying for treatment. The idea of being placed in the venereal
divisions of a hospital along with common prostitutes is unbearable to
them. For this reason I maintain that anonymous treatment should be
instituted at hospitals in all the chief localities. This humanitarian
work would benefit not only the patients, but society in general, by
diminishing the number of venereal infections. Treatment by private
practitioners is too costly for poor people and does not easily remain
anonymous. Therefore, the creation of hospitals for venereal disease
is very necessary in the public interest, and would benefit public
health much more than the regulation of prostitution.</p>

<p>The treatment of sexual perversions is also very important. These
disorders are either hereditary, or acquired by auto-suggestion or
evil example. By provoking suggestion and good habits in the opposite
direction, hypnotic suggestion is alone capable of acting directly
against the evil. Other remedies, such as distraction of the mind by
work or fatigue, by marriage, electricity, etc., have only an indirect
suggestive action. When a perversion has been acquired by
auto-suggestion or by habit, especially in the case of onanism,
hypnotic suggestion should always be employed. In compensatory
masturbation, where normal sexual appetite exists, and where it is
only the opportunity of satisfying it that is wanting, marriage or
normal sexual intercourse are sufficient to cure the bad habit.</p>

<p>We must not, however, too easily admit the existence of acquired
perversions. Apart from compensatory masturbation, which is not a
perversion, but only an outlet to a pent-up natural want, true
acquired perversions are rather rare, and as we have seen generally
auto-suggestive. Pederasts, sodomists, and others, whose perverse
habits are truly acquired, have usually taken to them for want of
something better, and prefer normal coitus if they have the
opportunity and the means of procuring it. It is true, however, that
some debauchees contract these perverse habits from desire for change,
or from fear of infection or conception, but these individuals seldom
consult the doctor.</p>

<p><span class='pagenum'><a name="Page_442" id="Page_442">[442]</a></span>Thus the individuals who consult a doctor are nearly always more or
less pathological, and belong to the domain of hereditary or
auto-suggestive perversions. For the first, at least, we avoid
recommending marriage. Von Schrenck-Notzing has sometimes succeeded in
transforming hereditary inversion into normal sexual appetite for
women, by hypnotic suggestion. I have also succeeded myself, two or
three times. After a cure of long duration, confirmed by frequent
visits to prostitutes, Von Schrenck-Notzing has ventured to recommend
marriage; but I have never done this, as I do not consider a cure
sufficient to guarantee definite success, in the case of disorders so
deeply rooted in the constitution. In such cases I have endeavored, as
far as possible, to weaken the sexual appetite and induce the patient
to be contented with nocturnal emissions. I have always debarred
inverts from marriage, impressing them with the fact that to marry
would be a crime, and that they had a hundred times better masturbate;
or, if they wish to attempt intercourse with women, to be contented
with a mistress, avoiding the procreation of children.</p>

<p>Unfortunately, our present laws and customs prevent us from
recommending or even allowing inverts to "marry" their fellows, as
they so strongly desire to do. This would be very innocent from the
social point of view, and the poor wretches would be content, and
would cease to be a menace to normal individuals.</p>

<p>I am, therefore, of the same opinion as those who demand the
suppression of all laws which punish or prosecute sexual inversion and
pederasty committed between adults and in common agreement. So long as
pederasts do not harm normal individuals, and so long as they do not
seduce minors, they should be left alone, the same as all other
sexually perverted individuals who are not dangerous. But when a
patient of this kind wishes to be treated, through shame or nervous
excitement, the doctor should hypnotize him and suggest distraction of
mind by useful occupations. Psychic treatment is always the most
efficacious. It is only in cases where it is certain that the
perversion is purely acquired and easily curable that marriage can be
allowed, or the procreation of children. I am not <span class='pagenum'><a name="Page_443" id="Page_443">[443]</a></span>referring here to
sterile marriages between perverts or psychopaths, which we have
mentioned above, and which can always be allowed when the two parties
are fully enlightened on the subject.</p>

<p>Frequent emissions, masturbation, sexual hyper&aelig;sthesia and impotence
may often be improved or even cured by suggestion. In such cases, if
the sexual appetite is otherwise normal, marriage need not always be
prohibited. Each case must be judged on its merits.</p>

<p>In sexual an&aelig;sthesia marriage is an error based on a grave
misconception. Even in partial an&aelig;sthesia it may have deplorable
effects. We are now only speaking of an&aelig;sthesia in man. Most young
virgins are an&aelig;sthetic in the sense that they are not acquainted with
the venereal orgasm and cannot tell how far their hitherto dormant
sexual appetite will develop. The sexual instruction which we have
recommended for young girls would have the advantage of making those
who are absolutely sexually frigid disgusted with marriage and coitus,
as soon as they know all about it.</p>

<p>The consequences of sexual an&aelig;sthesia are much more innocent in woman
than in man, because this an&aelig;sthesia neither prevents coitus nor
fecundation. A woman who is sexually an&aelig;sthetic may marry a man who is
affected with the same condition, when both parties are aware of the
fact and desire to contract a union which is hardly sexual, but rather
a union of minds with a common ideal. This is the true platonic love
which is admitted in theory. It is not very common and must not be
confounded with homosexual inclinations. It has its object of
existence, for those affected with an&aelig;sthesia may feel the want of
affection and of home, as well as sentimental communion. If they
desire children they can adopt them.</p>

<p>Unfortunately for themselves, the subjects of sexual an&aelig;sthesia have
as little idea of sexual sensations as a blind man has of colours;
this causes them to commit great blunders, because they do not
comprehend the nature of the sexual appetite in others, and often
marry an erotic individual without knowing what they are doing.</p>

<p>The special treatment of diseases of the male and female <span class='pagenum'><a name="Page_444" id="Page_444">[444]</a></span>sexual
organs is beyond the scope of this book. I may, however, remark that
specialists are often wrong in treating the genital organs locally for
pathological symptoms which depend on cerebral disorder, which can
only yield to psychic treatment and suggestion. This is the case with
many disorders of menstruation in women, psychic impotence and
frequent seminal emissions in men, masturbation, etc., (except cases
due to phimosis, or local irritation caused by worms, etc.) I hasten
to add that this remark in no way excuses errors in the opposite
direction, viz, neglect of local treatment, when this is indicated
after careful examination.</p>

<br />
<br />
<br />
<br />
<a name="CHAPTER_XV" id="CHAPTER_XV"></a><hr />
<span class='pagenum'><a name="Page_445" id="Page_445">[445]</a></span><br />

<h3>CHAPTER XV<span class="totoc"><a href="#toc">ToC</a></span></h3>

<h4>SEXUAL MORALITY</h4>
<br />

<p><b>Law and Morality.</b>&mdash;The limits of morality and law are difficult to
fix. With the old conception of law and the expiation of crime it was
otherwise. Yet it is precisely the old law, based on dogma and
religious metaphysics, which has most usurped the domain of morality,
by considering as crimes all kinds of acts which, without hurting men
in the least degree, were opposed to the ruling ideas and prejudices
concerning religion and morality.</p>

<p><b>Human and Religious Morality.</b>&mdash;What then constitutes ethics or true
human morality? A dogmatic system, of ethics has been built on a
collection of commandments supposed to be inspired by God. Religions
have established different duties toward God, and these duties or
commandments are in part very inhuman. This has often resulted in
direct contradictions between ethics attributed to divine revelation,
and pure human ethics. Moreover, the divine commandments vary in
different religions.</p>

<p>The god of certain Malays commands them to eat the heart of their
enemies; Jehovah was vindictive and jealous, ordering Abraham to
sacrifice his own son to prove his faith, causing whole tribes to be
annihilated, even drowning the whole of humanity by the flood, while
the God of the Christians is milder and more conciliating; Allah rules
as a fatalist and orders the massacre of the Christians and abstinence
from alcohol, while Jesus Christ tells men to love their enemies and
allows wine; the god of the Hindus orders the widow to follow her
husband to the grave; a number of other gods exact human sacrifice;
Buddha taught oblivion in the future, others a more or less eternal
paradise, hell and purgatory, according to the conduct of men.</p>

<p><span class='pagenum'><a name="Page_446" id="Page_446">[446]</a></span>It will be agreed that it is difficult to obtain anything logical or
coherent from the total of different religious moralities. As regards
the sexual question, so-called divine commandments, such as those of
monogamy and polygamy, directly contradict each other.</p>

<p>For this reason, we will leave the so-called revealed morality to the
priests of diverse religions who pretend to have received them
directly from God, and will confine ourselves to the study of purely
human morality. This should never be based on any dogmatic formula,
like the above on their religious dogmas; it must be evolved from the
natural conditions of human life.</p>

<p><b>Morality and Hygiene.</b>&mdash;Morality is intimately connected with
hygiene, and wherever there appears to be a contradiction between
hygiene and ethics this is due to the fact that individual hygiene has
only been considered, and not public or social hygiene&mdash;that is the
hygiene of the race. It is the duty of the medical profession to place
social above individual hygiene, to subordinate the hygienic welfare
of the individual to that of society. A contradiction may exist
between individual morality and hygiene, never between social morality
and hygiene.</p>

<p><b>Definition of Morality.</b>&mdash;How can we define morality or ethics?
Liberated as far as possible from all hypothesis, ethics is
theoretically the study of what is good or bad in human actions, and
practically, as regards morality, the duty of doing good and avoiding
evil. But this is hardly explicit, for what do we understand by good
and evil? Not only do some consider good what others consider evil,
but the words which Goethe puts into the mouth of the devil (in
"<i>Faust</i>")&mdash;that while wishing evil he often did good&mdash;will always be
true. This gives a faithful representation of the deplorable want of
adaptation which exists between the good and evil effects of our
actions on the one hand, and the goodness or wickedness of our motives
on the other hand. The inverse is also true, for good intentions often
have evil results. We must, therefore, carefully distinguish between
the ethical motives of the good and bad effects of an action.</p>

<p>If we continue our analysis we shall discover that the same action may
be good for one and bad for another. When a wolf devours a lamb, it is
good for the wolf but bad for the lamb. <span class='pagenum'><a name="Page_447" id="Page_447">[447]</a></span>We cannot live without
destroying other lives, animal or vegetable. The money we earn comes
out of the pockets of others without their always obtaining a
corresponding profit, and so on. Morality is thus <i>relative</i>, and we
have not the faculty of discovering anything which is absolutely good
or absolutely bad in itself.</p>

<p>All that men can expect by mutual exchange of their wisdom and good
will is to do as little evil and as much good as possible, that is to
say, to diminish the amount of their physical and psychic ills by
improving their mutual conditions of existence, and thus increasing
the amount of good. Even this is only possible by limiting the ideas
of good and evil almost exclusively to humanity, trampling on the
conditions of existence and the development of other beings, or at
least concerning ourselves with them only as far as they are useful to
us.</p>

<p>Further, we have seen that it is very difficult to extend the
conception of social welfare to all the living races of humanity, for
some of them are at the same time so fecund and so inferior in
quality, that if they were allowed to multiply around us without any
precaution they would soon starve and supplant us. Then the barbarity
of their lower instincts (vide weight of brain in different races at
end of Chapter VI) would soon take the upper hand and become general,
as the negroes of Hayti have shown us by a lesson which is worthy of
our attention.</p>

<p>Therefore, an exaggeration of moral sentiments, resting on a false
basis, would have the positive result of striking a fatal blow at our
social morality, slowly built up during hundreds or thousands of
years.</p>

<p>Lastly, the same action may first of all do evil and afterwards good,
for example, a painful lesson; or <i>vice versa</i>, as in the satisfaction
of a gluttonous appetite.</p>

<p><b>Morality can only be Relative.</b>&mdash;It follows from these considerations
that our moral duties can only be relative, and cannot bind us in the
same way nor in the same degree to all living beings, not even to all
men, if we would avoid sacrificing what is lofty to what is vile. In
theory, the definition of human morality will consist in a just and
scientific definition of social welfare <span class='pagenum'><a name="Page_448" id="Page_448">[448]</a></span>and the exigencies which it
imposes on individuals, in order that the latter do not do evil in
attempting to do good. In practice, it will be the general effort made
to develop successfully this social welfare by the aid of individual
will. This presupposes in the first place education of the will, the
dispositions to useful work, and the altruistic sentiments of each
individual. It is neither theoretical dogma nor preaching, but action
and example which make for the education of man.</p>

<p>The noblest task of moral action is to strive for the welfare of
future generations.</p>

<p><b>Altruism and Egoism.</b>&mdash;Properly understood, altruism and egoism do
not form an antinomy, or only quite a relative antinomy. It is
absolutely wrong to found social order by letting loose all our
egoistic appetites without restriction. But it is quite as wrong to
oppose them with an exaggerated and unnatural asceticism, which
reflects in our eyes an erroneous ideal of altruism.</p>

<p>When a bee or an ant disgorges the honey from its stomach for the
benefit of its companions, it enjoys it. By sacrificing its life for
the hive or the nest, it satisfies an altruistic or social instinct.
Cannot man also be more happy in giving than receiving? How can we
explain the great sacrifices, the martyrs who suffer and die for their
country, for their family, for science, for an idea, if enthusiasm&mdash;an
expanded sentiment of pleasure&mdash;did not lead man to disinterested
sacrifice, or if an inner obsession did not find its satisfaction in
the welfare of humanity?</p>

<p>Let us seek all measures which by social adaptation can ennoble our
human egoism, reduce it to its indispensable and just measure, and
maintain it in proper equilibrium, by the aid of an active altruism;
that is to say, by social habits of self-sacrifice for the benefit of
the community. We shall then obtain a paradise on earth, no doubt very
relative, but far preferable to our present anarchy based on the
strife of personal interests.</p>

<p>The chief thing wanting is a good hereditary quality among human
individuals, a quality which is still entirely left to chance, by the
most deplorable selection; the second requisite is the education of
character and will in our children. Our religion <span class='pagenum'><a name="Page_449" id="Page_449">[449]</a></span>and our schools have
shown themselves incapable of raising the bulk of the people above
barbarism, that is to say from apathy, vulgarity of sentiment,
routine, ignorance and prejudice. No doubt intellectual culture and
religious ethics have accomplished a certain amount of moral progress,
but the methods employed in our churches and schools have not advanced
with science. They are in no sense adapted to our present moral wants
and still less to the exigencies of the future.</p>

<p>It is on the basis of a natural human morality, such as we have just
described, that we must found sexual morality or ethics, and it is not
difficult to form clear ideas on this subject, if we take the trouble
to examine the facts explained in the first fourteen chapters of this
book.</p>

<p>From the social and moral point of view we may consider an action as
<i>positive</i> or useful, <i>neutral</i> or indifferent, and <i>negative</i> or
harmful. But the same action may be at the same time positive,
negative or indifferent, relatively to one or more groups of
individuals. But in ethics it is not only a question of the action in
itself, but especially the inner motives which lead to it; for, to
leave the good and ill of society to chance and ignorance, is to deny
the possibility of progress. It is difficult for a man to accomplish
positive social actions, when the moral sentiments of conscience and
duty are wanting. On the other hand, a narrow-minded individual, with
false judgment, will accomplish negative social actions through moral
motives, while in certain cases an individual may accomplish positive
social acts fortuitously through perverse motives. Through vengeance,
a generous legacy may be left which injures an individual, while
profiting the public. Without being perverse, motives may be simply
egoistic and lead to good by calculated egoism.</p>

<p>By altruist, we understand a man animated by powerful moral sentiments
which preside over social humanitarian volitions. By the term pure
egoist, we designate one in whom self forms the exclusive object of
sentiments of sympathy. In himself, the egoist is indifferent from the
moral point of view, so long as he injures no one, and the altruist
himself cannot live without a certain amount of egoism. The ideal of
social <span class='pagenum'><a name="Page_450" id="Page_450">[450]</a></span>sentiment therefore consists in the combined action of
egoistic and altruistic sentiments, adapted to the wants of society
and its members. As among certain ants, there should exist a complete
compensatory regulation between the egoistic sentiments and appetites
on the other hand. The antagonist of altruism is not the egoist, but
the perverse individual whose acts are by instinct almost constantly
negative from the moral point of view. Egoism urges a man in such an
irresistible way to abuse and harm others in order to satisfy himself,
that a pure egoist can rarely remain indifferent from the moral point
of view. These considerations suffice to show the impossibility of
basing social order on pure egoism, as so many people desire.</p>

<p><b>Sexual Morality.</b>&mdash;Sexual morality depends upon what we have just
said. By itself, the sexual appetite is indifferent from the moral
point of view. A great confusion of ideas, based on religious
misunderstanding, has led to the term morality being more and more
identified with that of moral conduct in the sexual domain. In short,
ethics has been more or less confounded with sexuality. From this
point of view, a sexually an&aelig;sthetic individual is regarded as
extremely "moral," while he is perhaps in other respects a knave. In
reality his sexual indifference has not the least moral value. For the
same reason an invert is not virtuous because he does not seduce
girls.</p>

<p>From the Protestant point of view it is immoral to burden one's wife
with continual pregnancies, while from the Catholic point of view it
is immoral to interfere with these pregnancies by preventive measures.</p>

<p>Nevertheless, the sexual appetite gives rise to much conflict with
human morality, for the simple reason that it looks upon human beings
as objects of pleasure. Fetichism, in which the sexual appetite is
directed toward inanimate objects, and sodomy, directed to animals,
are by themselves almost incapable of entering into conflict with
morality as we understand it.</p>

<p>The opinion of many people who consider the employment of
anticonceptional measures as immoral, while defending prostitution,
shows how much ideas vary on the subject of sexual ethics. Preachers
of morality, and even priests, sometimes blame a young man who wishes
to marry his mistress, and urge <span class='pagenum'><a name="Page_451" id="Page_451">[451]</a></span>him to get rid of her and the child
by paying a sum of money. The inconsistency of men in the way they
introduce their so-called moral ideas into sexual questions is simply
incredible. Their heads are full of a jumble of hypocrisy, mysticism,
prejudice, pecuniary interests, veneration for old traditional customs
called good manners, a jumble which absolutely confuses all ideas of a
healthy sexual morality. Look at the indignation of parents when their
children become betrothed to persons whom they consider to be beneath
them in social position, or who possess too little money! And all
these people are unconscious of their immorality, which sails under
the flag of morality!</p>

<p>What standpoint are we to take in the sexual domain, which is free
from prejudice, with regard to true human morality? This is the
question which an honest and truly moral man has to put to himself.</p>

<p>The first principle is the old medical adage: <i>Above all things do no
harm</i>; the second is: <i>Be as useful as possible, both individually and
socially.</i></p>

<p>The commandment of sexual morality will thus be: <i>Thou shalt do no
harm willingly to any person, nor to humanity, by thy sexual appetite
or acts, and thou shalt do thy utmost to promote the happiness of thy
neighbor and the welfare of society.</i></p>

<p>Endowed with sexual appetite and the faculty of love, the social man
will utilize both for the benefit of the community as well as his own.
If he acts honorably his task will not be easy, but he will experience
all the more satisfaction, for his good deeds will bring their own
reward. He should bear in mind the following examples:</p>

<p>(1). A man of bad disposition, excited by momentary sexual passion,
seduces a girl, makes her pregnant, and then disappears. He injures
his victim and himself without deriving any advantage. His action is
therefore negative, and is to be condemned both from the ethical and
the egoistic point of view.</p>

<p>(2). Through motives of religious morality, a virtuous girl marries a
depraved drunkard in order to save him. This rarely succeeds, and if
it does it is generally incomplete. From the egoistic point of view
this experiment is exclusively negative. From the altruistic point of
view the motives are, it is true, <span class='pagenum'><a name="Page_452" id="Page_452">[452]</a></span>very positive, but the social
effects are still more negative. If all goes well, our virtuous and
exalted girl will succeed in improving the drunkard, but if she
procreates children, she will have unconsciously sinned against them,
and her good action will result in the sins of the father being
visited on the children.</p>

<p>(3). A man with marked hereditary taints, impulsive, psychopathic and
possessed of a strong sexual appetite, marries an honest girl of good
family, and has several children by her. Such an action is positive
from the egoistic point of view, for the individual in question
benefits himself. From the ethical point of view, it is negative, for
it makes an honest woman unhappy, and probably leads to the
procreation of children of bad quality.</p>

<p>(4). A man, healthy in body and mind, capable, hardworking and full of
ideals, finds a suitable companion. Instead of leading an easy life,
they both undertake as much work as possible, especially social
duties, and procreate at sufficient intervals as many children as they
can without injury to the health of the wife. This is an ideal
combination of positive altruism with positive egoism.</p>

<p>It is not every one who has the good fortune to fulfill the conditions
necessary for this combination. A positive sexual morality is,
however, by no means excluded in less favorable conditions. Certain
psychopathic or feeble individuals may contract sterile marriages in
the manner previously indicated, and may recompense themselves for the
absence of children by devoting themselves all the more to social
duties, or to the education of abandoned orphans.</p>

<p>When a union is concluded between a person who is capable in all
respects, and another who is not, the latter should give the other
permission to procreate children by a third party, more adapted to
give rise to healthy offspring. Although this is immoral according to
current conventional opinion, it seems to me that such a proceeding
could become reconciled with positive morality in the future.</p>

<p>In short, whoever understands the true nature of sexual ethics will
always find a means of accomplishing good actions and avoiding bad
ones, at the same time satisfying his normal appetites, provided these
injure no one.</p>

<p><span class='pagenum'><a name="Page_453" id="Page_453">[453]</a></span>The truly moral man will never become the accomplice of such a social
iniquity as proxenetism with prostitution and all its satellites, but
will oppose them with all his power. He will always avoid doing wrong
to any one by his sexual appetite; and if his passion drives him to a
thoughtless act, he will do his utmost to redress the bad effects
which may result from it.</p>

<p>The psychological action produced by conjugal infidelity merits
special attention. It depends on the more or less egoistic or
altruistic qualities of the one who becomes enamored of a third
person. I have observed the two chief varieties of cases. If the
guilty husband has naturally moral and social sentiments, his
extra-nuptial love renders him still more affectionate toward his
legitimate wife. He eases his conscience by becoming more indulgent to
his wife. When his amorous intoxication is over, he will try to avoid
everything which may damage the reputation of the other woman, and
will provide for her future. If there are children by this adultery,
he will provide for them.</p>

<p>It is the same with a married woman who is in love with another man.
In this case the whole personality is more powerfully involved than in
man. But on the other hand, the natural energy of the woman will lead
her to try and arrange a marriage between her lover and some other
good woman, and to resist coitus with him.</p>

<p>If the matter goes as far as complete infidelity, and even without it,
various reactions may be observed. When her sentiments are monogamous,
as is the case with most women, the love of a woman for her husband
disappears and is replaced by pity. She easily becomes peevish in her
resignation. She often seeks divorce, even when adultery has not taken
place. When she is polyandrous, as is the case with many hysterical
women, she is quite capable of lavishing her caresses on her husband
as well as her lover, a thing which is impossible for normal women.</p>

<p>What induces want of respect for his wife in the unfaithful egoist, is
not so much the monogamous sentiment, which is somewhat exceptional in
man, but intoxication of his senses by another woman. He then becomes
miserly and disagreeable toward his wife, finding fault with her in
every way, but the <span class='pagenum'><a name="Page_454" id="Page_454">[454]</a></span>innocent and deceived victim finally discovers the
true cause of this change of manner. Some women who are ill-treated in
this way, preserve their love for their husbands, while others never
pardon the slightest infidelity, not even an innocent platonic
affection, in their husbands.</p>

<p>The brutality of a husband toward his wife, when he is in love with
another, often knows no limits. From bad temper, chicanery, contempt
and hatred, he often goes on to blows and even murder, as the annals
of criminology prove too well. Egoistic women who have a lover, also
treat their husbands badly. Owing to their legal subordination and
comparative physical weakness, they reveal their sentiments in a less
brutal form, but malice and bad temper are not wanting. In such cases,
the woman's principal weapon is cunning, which may go as far as
poisoning the husband. More commonly she simply abandons him, to force
him to divorce.</p>

<p>There are many transitions and varieties, but the reactions we have
mentioned are the most common. It is quite natural, when one of the
conjoints falls in love with a third person, for the sexual appetite
to become cold toward the conjoint, and for this frigidity to make her
appear less desirable and show up her defects.</p>

<p>Sexual morality is twice mentioned in the ten commandments of Moses:</p>

<p>Seventh commandment: <i>Thou shall not commit adultery.</i></p>

<p>Tenth commandment: <i>Thy shall not covet thy neighbor's wife, nor his
man servant, nor his maid servant, nor his ox, nor his ass, nor
anything that is thy neighbor's.</i></p>

<p>In the eleventh commandment of Jesus Christ the words: <i>Thou shall
love thy neighbor as thyself</i>, represent approximately the point of
view of modern ethics. Nevertheless contemporary social progress
requires more and better. It is not so exalted as to say "Love those
who persecute you," but it demands a more rational and better
formulated ethics, somewhat as follows: <i>Thou shall love humanity more
than thyself, and thou shalt seek thy happiness in the welfare of its
future.</i> Such a formula expresses the commandment of sexual ethics as
we have defined it.</p>

<p><span class='pagenum'><a name="Page_455" id="Page_455">[455]</a></span>In the commandments of Moses the wife is regarded as property, and the
desire for the wife of one's neighbor is threatened with divine
punishment inasmuch as it covets the property of one's neighbor. When
woman is treated as a free subject and as the equal and companion of
man, it is evident that a fundamental revision of such ideas is
requisite. Certain forms of adultery with voluntary consent on both
sides may even become positive from the moral point of view.</p>

<p><i>In spite of this, one of the principal tasks of man's sexual morality
will always be to restrain his erotic polygamous desires, for the
simple reason that they are especially apt to injure the rights and
the welfare of others.</i> We must make exception for certain special
cases in which no one is injured. (Vide Couvreur's "<i>La Graine</i>," and
de Maupassant's "<i>Mouche</i>.")</p>

<p>The novelist loves to treat of tragic situations, often giving them a
fatal ending to excite the feelings of his readers. We must avoid
basing sexual ethics on such ideas. The average man, or even one whose
nature is a little above the average, is rarely as passionate as the
heroes in novels. He does not commit suicide for rejected love, but
finds compensation in time. He can even overcome jealousy.</p>

<p>It is thus an exaggeration, depending partly on the suggestion and
auto-suggestion of amorous intoxication, to require in the ethics of
love the absolute fusion of the personality of two human beings, a
mutual fusion of sentiments and ideas destined to last till death.
This kind of morality reverts to dual egoism, and in no way represents
the ideal of human happiness. However beautiful conjugal fidelity, its
exaggeration is deplorable, when it only results in the idolatrous
worship of a single being, living or dead, and regards the rest of the
world with indifference, if not with hostility.</p>

<p>We have already shown that the altruistic sentiments of man are the
direct or indirect<a name="FNanchor_10_10" id="FNanchor_10_10"></a><a href="#Footnote_10_10" class="fnanchor">[10]</a> derivatives of the sexual appetite, and
especially of sexual love. The true secret of sexual ethics <span class='pagenum'><a name="Page_456" id="Page_456">[456]</a></span>consists,
therefore, in a cult of altruism in the sexual domain. This cult
should not waste itself in moral phrases, but show its strength by
social deeds.</p>

<p>A sad proof of human weakness is given daily by certain forms of
modern ethics which waste themselves in public conferences or in
declamations in the press. This kind of morality is in accordance with
pure egoism. Without social work, it is not true morality, whether
this work be public or modestly hidden.</p>

<p>The struggle for existence was formerly carried on by man against
nature, against animals, and especially against other men. Nature and
animals (excepting the cosmic forces and microbes) are nowadays
conquered by the human brain, and wars are seldom waged except between
great empires, a fact which will sooner or later reduce them to
absurdity. For this reason the morality of the god of war and of
patriotic chauvinism has had his day and loses more and more his
reason for existence. Modern ethics has already become a social and
international human ethics, and will become more so in the future.</p>

<p>As in olden times a true hero knew how to combine love of his wife
with love for his country, to obtain in his conjugal union the
strength to fight for his ideal, so our modern love will serve to
stimulate us in the pursuit of an ideal, in our fight for social
welfare. Man and woman must fight side by side, as this struggle
requires from both an intense and lifelong effort. But it is precisely
in this effort, in this work, that they will obtain their highest
enjoyment. This effort supports and strengthens not only the muscles,
but especially the mind, the cerebral energy.</p>

<p>The struggle for social welfare prepares for us the highest and most
ideal joy. It teaches man to master himself, to overcome his natural
idleness, his desire for pleasure, his dependence on all kinds of
futile habits and base appetites. It educates his will, curbs his weak
and egoistic sentiments, while exercising his faculty for creating
good and useful works. Thanks to this incessant strife, a brain of
even mediocre quality may become a useful social instrument.</p>

<p><span class='pagenum'><a name="Page_457" id="Page_457">[457]</a></span>I ask in all sincerity if, living in the way we have just described, a
man will find the time and inclination to indulge in the love stories
which the novels of our libraries offer to readers of both sexes for
their daily consumption? I reply: if the man is normal, no. It is only
pathological natures, with their exaggerated sentiment and morbid
passions, which remain incapable of mastering their passionate
emotionalism and reducing it to silence. Other individuals, normal or
semi-normal, are artificially urged to exaggerated exaltation in the
sexual domain by idleness, by reading pernicious novels which excite
their sexual appetite and their sentimentality, also by the artificial
life and feverish activity of life in cities.</p>

<p>Work in itself is not sufficient, and every one ought to add social
work to his ordinary occupation. In fact, the monotony of any special
occupation, and even the exclusive work of a scientific speciality,
ends by giving the cerebral energy itself an exclusive character. The
moral sentiments become atrophied. Exclusiveness in a speciality,
practiced without any complement, easily leads to exclusiveness in
love (not in the sexual appetite!). We often see two egoists, or
several in a family, working together to exploit the rest of society.
As long as they keep in good health and their business prospers, as
long as the egoistic plans of a third party do not upset their
calculations, they may remain faithful to each other and live in
comparative happiness. But what else?</p>

<p>Whoever, on the contrary, has known how to combine with his conjugal
love, a lively interest in humanity, will always find in the latter a
consoling compensation for the greatest misfortunes and the most cruel
losses. He will not fall into a state of despair, but will survive his
trouble, and will become reconciled to men and society without
expecting anything from them, for he will have been accustomed all his
life to work in an impersonal manner.</p>

<p>If I am accused of being enthusiastic over an ideal which is
impossible to attain, I protest strongly. Good habits may always be
acquired, and true altruists are found among the most modest of men,
among simple workingmen or peasants who comprehend and realize the
ideal I have just depicted.</p>

<p><span class='pagenum'><a name="Page_458" id="Page_458">[458]</a></span>In Chapter XVII we shall see in what way the dispositions of the child
can be and ought to be developed in the direction indicated. It is
needless to say that pure egoists and perverse individuals, who are
negative from the moral point of view, in other words natures which
are evil and harmful by heredity, can never be educated so as to
become altruists. But these perverse natures do not form the majority.
The great majority of men, although idle and indifferent, may still
become habituated to social work by suitable education, as soon as the
external forces which urge them to evil, such as drink and the greed
for money, have been removed and replaced by beneficial forces.</p>

<p>Lastly, the whole attention of humanity should be directed toward its
proper selection, so as to increase the number of useful individuals,
and diminish or gradually eliminate the bad and incapable. But this is
the work of many centuries of enlightenment and education, a work
which we can only begin at present. We find ourselves here in face of
one of the weakest points in human nature, a weakness which consists
in only becoming enthusiastic over progress which will enable self to
attain its object, and not help others. When self does not quickly
obtain a palpable result, it is paralyzed and discouraged, and turns
its back on reform under the most futile pretexts. I will give an
example:</p>

<p>A young bachelor became enthusiastic over the social reform of
abstinence from alcohol. For some years he worked with zeal, took part
in numerous public demonstrations, and became an apostle of total
abstinence. One day, after some failure, he turned his back on
abstinence, declaring that the movement had no future. Nevertheless,
the social movement of abstinence progressed without him. After some
years, he was asked the reason why he had abandoned the movement.
After having first of all repeated his pretext, he confessed that he
did not wish to appear eccentric. He admitted that he had never felt
so well as when he was an abstainer, appeared somewhat astonished to
learn that the movement had made so much progress without him, was
finally convinced of his error, and promised to return to the camp of
the faithful.</p>

<p>In common daily events of this kind lies the secret of the slow
<span class='pagenum'><a name="Page_459" id="Page_459">[459]</a></span>progress of every social reform. Men who are momentarily enthusiastic
nearly always expect everything to progress according to their
imagination, and when they see that it will be some time before any
obvious result is attained, they become discouraged, because they have
neither the personal courage nor the perseverance to remain in a
minority and wait. The same want of perseverance, courage and judgment
is found in the education of children, and it will take a long time to
enlighten people on this subject.</p>

<p>It would seem that we have lost sight of our subject in occupying
ourselves with the irradiation of love, which forms the object of
social sentiments or ethics (vide Chapter V). But it is by exactly
understanding and realizing this irradiation of love that we shall
gradually suppress the unhealthy social aberrations of the sexual
appetite, and prevent them doing harm, by guiding them in the path of
a healthy morality. It is not the severe external constraint of
so-called moral laws, it is not by the threats or punishments of hell,
nor the promise of paradise, nor the moral preachings of the priests,
parents or pedagogues, nor an exalted asceticism, which can ever
construct a healthy, just and lasting sexual ethics. It is not by
words that we recognize the value of moral precepts, but by their
results. It is quite certain that the sexual life of man can never
rise above its present state without being freed from the bonds of
mysticism and religious dogma, and based on a loyal and unequivocal
human morality which will recognize the normal wants of humanity,
always having as its principal object the welfare of posterity.</p>

<p>Marriage should be considered as a means of satisfying the sexual
appetite, and at the same time a moral and social school of life; not
as a refuge for egoism. Division of duties, absolute equality of
rights and social work in common, will solidify more and more the
sexual bonds of two conjoints. By the aid of a better understanding of
the wants of human society, the conjoints will learn how to overcome
their egoistic sentiments, their polygamous inclinations, and their
jealousy, etc.</p>

<p>In striving for happiness, and especially for the sexual happiness of
others, such conjoints will learn better how to excuse <span class='pagenum'><a name="Page_460" id="Page_460">[460]</a></span>and pardon the
sexual failings of other men. They will cease to despise the poor
man's household, the girl-mother, the divorced wife, the concubine,
even the poor invert, and other failings in their fellow beings. On
the contrary, they will do their utmost to make their lot a happier
one, by helping all those for whom help may be efficacious. They will
find their greatest pleasure in this work, and if one of them becomes
himself the victim of some sexual failing, he will be pardoned all the
more easily, and will master it all the more quickly.</p>

<p>There will then be no time to make life bitter by bad temper, slander,
acrimony, sulking and other conjugal disputes. The husband will no
longer behave with the despotism of a lord and master, and the wife
will no longer think it her duty to humble herself. Religious dogmas
will no longer separate man from woman. Priests will no longer be
required in marriage. Lastly, there will be no more fear of death;
this will be regarded as a welcome rest after the long labor and duty
fulfilled of a well-spent life.</p>

<p>I cannot help taxing with narrow-mindedness, and even unintelligence,
persons who consider such an ideal of life as a fantasy impossible to
realize, or as the product of exalted dreamers who do not know the
world. No doubt this ideal cannot be attained by ill-constructed,
unnatural beings, tainted by a morbid heredity, or depraved by
idleness, vice and passion for pleasure, who have lost their
elasticity and plasticity of brain or have never possessed them. It
has, however, been often realized already by men and women of better
quality. It is, therefore, necessary to act on the children, both by
education and selection, in order to obtain a youth of superior
quality.</p>

<p>Let us not abandon the future of our race to the fatalism of Allah;
let us create it ourselves!</p>

<br />
<hr style="width: 15%;" />
<br />

<h4>FOOTNOTES:</h4>

<div class="footnote"><p class="noin"><a name="Footnote_10_10" id="Footnote_10_10"></a><a href="#FNanchor_10_10"><span class="label">[10]</span></a> It is true that the friendly union of individuals of the
same sex is often fundamentally derived from the phylogenetic development of animal or
human societies. But the sentiments of sympathy, on the sole basis of which such friendly
unions may be developed, are only themselves the derivatives of the more primitive sentiments
of sympathy of one individual for another, and these latter have originated in sexual attraction.</p></div>

<br />
<br />
<br />
<br />
<a name="CHAPTER_XVI" id="CHAPTER_XVI"></a><hr />
<span class='pagenum'><a name="Page_461" id="Page_461">[461]</a></span><br />

<h3>CHAPTER XVI<span class="totoc"><a href="#toc">ToC</a></span></h3>

<h4>THE SEXUAL QUESTION IN POLITICS AND IN POLITICAL ECONOMY</h4>
<br />

<p>Power and money have always been the principal aims of politics.
Political economy is a science which deals with the great family of
nations and their conditions of existence. Based on history,
statistics and observation, it seeks for the laws which govern the
production, consumption and division of goods, labor and its products,
the social organization of nations, their health, the increase or
decrease of the population, the death-rate, birth-rate, etc.</p>

<p>I cannot here enter into the details of the domestic economy of the
nation, as this is beyond my province. I may, however, point out that
this science has too much neglected the natural sciences, owing to its
traditional connection with politics.</p>

<p>In 1881 Cognetti de Martiis<a name="FNanchor_11_11" id="FNanchor_11_11"></a><a href="#Footnote_11_11" class="fnanchor">[11]</a> had already attempted to apply the
ideas of evolution to political economy. Recently, Prof. Eugene
Schwiedland of Vienna treated the same subject in an interesting study
of the ideas of want and desire in human psychology.<a name="FNanchor_12_12" id="FNanchor_12_12"></a><a href="#Footnote_12_12" class="fnanchor">[12]</a> So far, it is
only the quantity and not the quality of men which has been taken into
account, originating from the false idea that man made in God's image
can only come into the world in a perfect state. If he was often
malformed in body and mind, this was the fault of his sins. Even
hereditary degeneration to the third and fourth generation was
considered as divine punishment for the sins of the fathers on the
children.</p>

<p><b>War.</b>&mdash;The despots of olden times, like those of to-day, have always
regarded men as instruments of their ambition or even as food for
cannon. When Napoleon I established a bounty for large families, he
was no doubt thinking of the number of <span class='pagenum'><a name="Page_462" id="Page_462">[462]</a></span>soldiers he could make for the
use of his son. He had good reason to provide for the replenishment of
the ranks of his army. The mental quality of the individuals mattered
little to him. Wars are a harmful factor in human selection, for they
destroy or mutilate the fittest in the prime of life, while leaving
the unfit and the aged.</p>

<p>Moreover, we have already seen to what an extent the quality and even
the quantity of soldiers suffer from venereal disease and alcohol.
After certain long wars the male population has been decimated to such
a point that polygamy had to be resorted to to reconstitute the
nation. It is, therefore, obvious that wars have a bad influence on
the sexual relations of men, and hence on the quantity, or what is
still worse, the quality of a nation.</p>

<p><b>Statistics.</b>&mdash;Political economy is still more important. I do not
doubt the correctness of the figures which tell us that under this or
that economic system the population increases, while under another
system it diminishes, etc. But these are only summary data whose true
causes remain in the dark. It is necessary to carefully study the
factors which produce these figures. Emigration and immigration with
their causes, the intimate habits of individuals and families, their
willingness and aptitude for work, etc. One fact which follows another
is not always the direct consequence of it and if we examine things
more closely, we arrive at curious results.</p>

<p><b>Alcohol.</b>&mdash;Things being otherwise equal, it is found that nations who
abstain from alcohol and those who are moderate consumers are more
prolific than nations who are addicted to drink. In Russia, for
instance, the abstainers, although of the same race and living under
the same conditions, are more prolific than their neighbors who drink.</p>

<p>As we have already pointed out, alcohol greatly deteriorates the
quality of man by blastophthoria, and we must agree with men such as
Darwin, Gladstone, Cobden, Comte, etc., that alcohol (even in
so-called moderation) does more harm to a nation than war, plague and
famine together.</p>

<p>We find here an economic factor of the first order, to which the
majority of economists (with the exception of Cobden) are <span class='pagenum'><a name="Page_463" id="Page_463">[463]</a></span>blind. It
is a very short-sighted policy to regard the alcohol industry as a
source of wealth and welfare for nations. What an amount of labor,
human power and valuable land is employed to produce this mischievous
substance which, although useful in pharmacy and other industries,
neither nourishes nor strengthens, but deteriorates the organism and
leads to degeneration of the race! If it were not so sad, it would be
ridiculous to observe the serious way in which high officials, or even
scientists, calculate the product of taxes on distilled and fermented
liquors, the laws for their import and export, the monopoly of their
manufacture, etc. It is remarkable how the budget is balanced by the
aid of the alcoholic intoxication of the people, and how people are
made to believe that a masterpiece of political economy is thereby
achieved. In reality, the health and strength of the nation are
sacrificed. This kind of political economy can only be qualified as
false and deceitful. We cannot too often nor too strongly stigmatize
its destructive influence on sexual matters and on the hereditary
energies of humanity.</p>

<p><b>Density of Population.</b>&mdash;As regards the most desirable figures for
population, opinions are diametrically opposed. Some authors look for
the happiness of humanity in prolific reproduction, and imagine that
by utilizing all parts of the globe an unlimited number of people
could be supported by its produce.</p>

<p>We cannot regard with favor this singular Chinese-like ideal, which
would tend to transform the whole world into a huge cornfield for the
raising of men like rabbits. Moreover, it is greatly to be feared that
the real Chinese, when they have become sufficiently armed and
re-civilized, will transform the surface of the earth into a human
stable, if we do not take sufficient precautions.</p>

<p><b>Neo-malthusianism.</b>&mdash;On the other hand, a certain group of idealists,
the neo-malthusianists, have declared a war of extermination against
all increase of the population. I have myself been accused by one of
them of committing a crime by procreating more than four children!
Neo-malthusianists of this kind only deal with quantity and do not
concern themselves with quality.</p>

<p>They recommend, as we do, the employment of <span class='pagenum'><a name="Page_464" id="Page_464">[464]</a></span>anticonceptional
measures, but they do so without any discrimination. They address
themselves to the altruistic and intelligent portion of the public,
and induce the most useful members of society to procreate as little
as possible, without recognizing that with their system, not only the
Chinese and negroes, but, among European races, the most incapable and
amoral classes of the population are those who trouble the least about
their maximum number of children. Hence, the result they obtain is
exactly the opposite of what they intend.</p>

<p>Among the North Americans and New Zealanders, with whom
neo-malthusianism is very prevalent, the number of births among the
intelligent classes is diminishing to an alarming extent, while the
Chinese and negroes multiply exceedingly. In France, the practice of
neo-malthusianism is chiefly due to reasons of economy.</p>

<p><b>Rational Selection.</b>&mdash;These two extremes, which are equally absurd,
should be replaced by rational selection. Neo-malthusianism should be
confined to the unfit of all kinds, and to the lower races. On the
contrary, the fit should be urged to multiply as much as possible. By
this means we obtain an indirect factor of the first order for a
rational political economy; I even maintain that it is the most
important of all. No doubt its action is extremely slow, and it would
take centuries to obtain a definite result. But if the principle of
proper human selection ever prevails, we may confidently hope for a
good future for our descendants.</p>

<p>A time will come when the human population of the earth will become
more or less stationary. If, in the meantime, human nature has
succeeded in appreciably improving its quality, and in gradually
suppressing the physical and mental proletariat with its poverty,
hunger and brutality, which now infests the world&mdash;then only will the
dogmas of our modern neo-malthusianists acquire a certain object for
the whole world.</p>

<p>If humanity does not soon begin to degenerate by brutish accumulation,
but finds in time the means to gradually elevate its quality, our
future descendants will take care not to abandon rational selection. A
capable and active man gives to society much more than he receives,
and thus forms an economic asset. <span class='pagenum'><a name="Page_465" id="Page_465">[465]</a></span>A person who is unfit in body or
mind, receives more than he gives, and thus constitutes an economic
deficit.</p>

<p><b>Contrary Selection.</b>&mdash;We have seen in Chapter VI how certain customs
of essentially human origin ended by becoming part of religion.
Unfortunately for humanity, religion and politics have at all times
generally combined to do wrong. The celibacy of priests (to say
nothing of the Inquisition, religious wars, and the fatalism of Islam)
which is based on a kind of religious politics, has largely resulted
in sterilizing the more intelligent among Catholic races.</p>

<p>The prohibition of inquiry into paternity is another abominable custom
of the same kind introduced by Napoleon. Laws of this nature lead to
artificial abortion and encourage promiscuous intercourse. The safety
of families and sexual intercourse lies in the duties of parents
toward their children.</p>

<p>The principal task of a political economy which has the true happiness
of men at heart, should be to encourage the procreation of happy,
useful, healthy and hard-working individuals. To build an
ever-increasing number of hospitals, asylums for lunatics, idiots and
incurables, reformatories, etc.; to provide them with every comfort,
and manage them scientifically, is no doubt a very fine thing, and
speaks well of the progress and development of human sympathy. But,
what is forgotten, is that by concerning ourselves almost exclusively
with human ruins, the results of our social abuses, we gradually
weaken the forces of the healthy portion of the population.</p>

<p>By attacking the roots of the evil and limiting the procreation of the
unfit, we shall be performing a work which is much more humanitarian,
if less striking in its effect.</p>

<p>Formerly, our economists and politicians hardly ever considered this
question, and even now very few are interested in it, because it
brings neither honors nor money, as we do not ourselves see the fruits
of such efforts. Any one who aims at serious reforms and puts his hand
to the work is looked upon as eccentric, or even mad. This is why we
are contented with the kind of humanitarianism which makes a show and
panders to the sentimentality of the masses, by holding out a
charitable hand to the visible and audible evils which make women
weep. <span class='pagenum'><a name="Page_466" id="Page_466">[466]</a></span>In short, we amuse ourselves with repairing the ruins, but are
afraid of attacking what makes these ruins!</p>

<p><b>The Laws of Lycurgus.</b>&mdash;There was once in Sparta a great legislator
named Lycurgus, who attempted to introduce a kind of human selection
into the laws. He wished to make the Spartans a strong nation, because
at that time bodily strength was almost the only ideal of the people.
He understood the value of hardness but not that of work. The
importance of selective elimination of the diseased and weak was
apparent to his pre-Darwinian intuition, but in his time natural laws
were not understood. However, in spite of their failings, the laws of
Lycurgus succeeded up to a certain point in making the Spartans a
strong nation.</p>

<p>According to the laws of Lycurgus, the Spartan inherited no property,
and was forbidden all luxury. He had to eat his simple black broth
with his fellows, and to exercise himself continually in trials of
strength and skill. Every Spartan had to marry, and the bonds of
matrimony were strictly observed. Every weak child was eliminated. But
there were two fundamental errors in the Spartan organization.</p>

<p>First of all, the Spartan was a warrior, but not a worker, and
although hardened, was an aristocrat. He left all labor to his slaves,
and in this way strengthened his slaves and enfeebled himself in many
respects. The value of work in strengthening and developing the brain
and the whole body was not then understood.</p>

<p>In the second place, all the efforts of the Spartans were directed
toward muscular strength, bodily skill, courage, and simple wants, but
not at all toward a life of higher intelligence or ideal sentiments.
The exclusiveness with which they only promoted man's bodily
development, while neglecting his intellect, their negligence of the
laws of organic evolution due to ignorance of natural science, would
sooner or later have led to the decay of the Spartans.</p>

<p>However, it was not the laws of Lycurgus in themselves, but their
abandonment, which was the direct cause of the decadence of Sparta.
The Spartans only sought for power, and this led to envy and jealousy,
a deplorable although indirect result of the <span class='pagenum'><a name="Page_467" id="Page_467">[467]</a></span>exclusiveness of their
laws. These laws, however, will always constitute a unique historical
document, a remarkable attempt at human selection.</p>

<p>We are at the present day incomparably better armed intellectually
than Lycurgus to deal with the question of selection. What is chiefly
wanting is initiative on the part of the men who are charged with the
government of their fellows. They are so deeply absorbed in economic
interests and rival influences, that all desire of aspiring to a
higher social ideal is paralyzed and etiolated in them. We require a
powerful social shaking if we are to make steady progress.</p>

<p><b>Politics and the Sexual Question.</b>&mdash;"<i>Cherchez la femme</i>" is the
common expression when anything unusual occurs in society. It would be
more correct to say "Look for the sexual motive!" The actions of men
are determined much more by their passions and sentiments than by
purely intellectual reflection, <i>i.e.</i>, by reason and logic.</p>

<p>But no sentiment is stronger than the direct sexual sentiment, or its
derivatives&mdamdash;love, jealousy and hatred. From this results a fact which
social systems have too much neglected, namely: that in all the
domains of human social activity, the sexual passions and their
psychic irradiations often interact directly or indirectly in a
mischievous way. Mistresses and courtesans have always played a
considerable part in political intrigue.</p>

<p>It is not necessary to have such a tragic scandal as that which caused
the assassination of the king and queen of Servia. Everyday
influences, even the smallest and most dissimulated, are often the
most efficacious. Sexual intrigues have at all times influenced and
directed the fate of nations. History relates a number of cases of
this kind, but there are many more which have never been revealed to
the public. It is sufficient to mention this fact. Every one who
reflects will find an illustration of it, in the history of the past
as well as in the politics of the present, in the courts of monarchs
and in small democracies, in the local history of provinces, in his
own parish, and lastly among his own relatives, friends and
acquaintances.</p>

<p><b>Sexual Life in Social Action.</b>&mdash;The socialist who said that the
social question was exclusively a question of stomach mistook <span class='pagenum'><a name="Page_468" id="Page_468">[468]</a></span>its
scope as well as human psychology. However admirably the economic
relations of men and their work may be regulated, the introduction of
sexual passions into social life will never be eliminated. All that
can be done is to give both sexes an education which will elevate
their social conscience and attenuate the evil influences exercised by
personal sexual sentiments on social actions.</p>

<p>The sexual question, therefore, intervenes in politics and in the
whole of social life. Moreover, if the deplorable social influence of
money and the attraction it exerts could be eliminated, antisocial
acts, which only depend indirectly on the sexual passions, would lose
much of their danger and infamy.</p>

<p><b>The R&ocirc;le of Women.</b>&mdash;Here again, much may be expected from the free
emancipation of woman, and from her work in social questions in
conjunction with man. This work in common will make them more clearly
understand the high importance of their social task. Then sexual life
will encourage social development instead of hindering it; it will
cease to be considered as an egoistic pleasure but as a means of
procreation, and will become the acme of an existence founded on the
joy of work.</p>

<p>We can already see, in countries where women have a vote, that they
know very well how to benefit by social progress. If it is objected
that woman is more conservative and more routine than man, I reply
that this inconvenience is compensated by the fact that she is on the
whole more inclined to enthusiasm, and to be led by noble masculine
natures, who have the sense of the ideal, than by others (vide Chapter
V). Her great perseverance and courage are also inestimable qualities
for social work which aims at true progress.</p>

<p><b>Necessity and Desire.</b>&mdash;In the work which I have already quoted,
Schwiedland points out the need for distinguishing between necessity
and desire, in political economy. In practice it is no doubt difficult
to always make an exact distinction between necessity and luxury. What
our ancestors considered as luxuries we now regard as necessities. Man
knows no limits in his desires; he is insatiable in his passion for
pleasure and change. Certain socialists, especially anarchists, make a
great <span class='pagenum'><a name="Page_469" id="Page_469">[469]</a></span>mistake in proclaiming the right of man to satisfy all his
desires. This is a proclamation of corruption and degeneration. As it
is just to exact the right to satisfaction of the natural wants of
each, so is it unjust to sanction every desire and every appetite.</p>

<p>It is a question of distinguishing between good and useful wants and
evil desires. All wants which promote a healthy life, all instincts
which lead to social work, are good. All desires, which damage the
health and life of the individual or injure the rights and welfare of
society, are bad, and are the procreators of luxury, excessive
concupiscence, and often corruption. Between these two extremes there
are desires which are more or less indifferent, for example, that of
possessing objects of beauty.</p>

<p>Certain objects of human desire are harmful in themselves, such as the
use of alcoholic liquor and narcotics. Others are only harmful when
pushed to excess, such as good living, sexual pleasures, personal
adornment, etc. Among the things desired by man, sexual pleasure plays
a great part. Thus, when a pasha or a sultan provides himself with a
large number of women, this excess is harmful from the social point of
view, as it injures the rights of others. I have sufficiently dwelt on
this fact elsewhere. I wish only to indicate here, with Schwiedland,
how necessary it is to fix the limits between necessities and desires
from the point of view of political economy, however relative and
subjective these limits may be.</p>

<br />
<hr style="width: 15%;" />
<br />

<h4>FOOTNOTES:</h4>

<div class="footnote"><p class="noin"><a name="Footnote_11_11" id="Footnote_11_11"></a><a href="#FNanchor_11_11"><span class="label">[11]</span></a> "Le forme primitive nella evoluzione economia."</p></div>

<div class="footnote"><p class="noin"><a name="Footnote_12_12" id="Footnote_12_12"></a><a href="#FNanchor_12_12"><span class="label">[12]</span></a> "Die psychologischen Grundlagen der Wirtschaft."
<i>Zeitschrift f&uuml;r Sozialwissenschaft</i>, 1905.</p></div>

<br />
<br />
<br />
<br />
<a name="CHAPTER_XVII" id="CHAPTER_XVII"></a><hr />
<span class='pagenum'><a name="Page_470" id="Page_470">[470]</a></span><br />

<h3>CHAPTER XVII<span class="totoc"><a href="#toc">ToC</a></span></h3>

<h4>THE SEXUAL QUESTION IN PEDAGOGY</h4>
<br />

<p><b>Heredity and Education.</b>&mdash;If we review the facts contained in
Chapters IV, VI, VII and VIII, we must conclude that the sexual
appetite, sensations and sentiments of every human being consist of
two groups of elements: (1) <i>phylogenetic</i> or hereditary (hereditary
mneme); and (2) elements <i>acquired</i> during life by the combined action
of external agents and habit or custom.</p>

<p>The first lie dormant in the organism for a time, in the form of
latent energies or dispositions, and form part of what is called
<i>character</i>. Most of them do not disclose themselves till the age of
puberty, and their development afterwards takes place under the
influence of external stimuli, which are modified by the will of the
individual, <i>i.e.</i>, by his brain.</p>

<p>The second are the result of the influence excited by erotic
excitations and habit on the first.</p>

<p>Pedagogy can in no way change the first, for they are predetermined,
and constitute the soil to be cultivated by education. The task of the
latter can, therefore, only be to guide the hereditary sexual
dispositions into paths as healthy and useful as possible. In the case
of perverse dispositions, such as homosexual appetites, sadism, etc.,
moral education can only act in a general way on the character, and
combat that which excites the appetites. It cannot change the
character of the latter; there must be no illusion on this point.
Wherever hereditary dispositions present a normal average, education
can do much to avoid pathological errors and habits, by guiding the
sexual appetite in a healthy direction and by avoiding excess.</p>

<p><b>Sexual Education of Children.</b>&mdash;Habit always diminishes the erotic
effect of certain perceptions of the senses; and inversely, eroticism
or sexual desire is especially excited by unaccustomed <span class='pagenum'><a name="Page_471" id="Page_471">[471]</a></span>perceptions
and images relating to the other sex. The adult, unfortunately, nearly
always makes the same error in pedagogy; he unconsciously attributes
his own adult sentiments to the child. What excites the sexual desire
of an adult is quite indifferent to a child. It is, therefore,
possible to speak plainly to children to a certain extent on sexual
questions, without exciting them in the least; on the contrary, if the
child becomes accustomed to consider sexual intercourse as something
quite natural, this will excite his curiosity to a much less degree
later on, because it has lost the spice of novelty.</p>

<p>If the child is accustomed to the sight of nudity in adults of his own
sex, he will see nothing peculiar in his own sexual organs and pubic
hairs when these develop. On the other hand, children brought up with
strict prudery and in complete ignorance of sexual matters, often
become greatly excited when their pubic hairs develop; they feel
ashamed and at the same time erotic. When they are not prepared, girls
become still more excited at the first appearance of menstruation, and
boys at their first seminal emission. The mystery which is made of
everything relating to sexual matters is not only a source of anxiety
to children, but also excites their curiosity and the first signs of
eroticism, so that they generally end by being instructed on the
subject by other depraved children, by observing copulation among
animals, or by obscene books, in a manner which is certainly not
favorable to healthy development. What is still worse is that the
child is generally instructed at the same time in masturbation,
prostitution, and sometimes even sexual perversion.</p>

<p>The so-called innocence, or na&iuml;ve ignorance, of an adolescent
possesses quite a peculiar charm of attraction for libertines of both
sexes, who find a refined erotic pleasure, a unique relish, in the
seduction of the innocent, in the role of "initiator in the sexual
art." Parents, unfortunately, seldom realize the evil consequences of
their passiveness, I will even say cowardice, in making use of
subterfuge, pretext and falsehood, to elude the na&iuml;ve questions of
their children concerning sexual matters. I will here quote the
opinion of an enlightened mother of a family, Madame Schmid-Jager, an
opinion with which I entirely agree:</p>

<div class="block"><p>"All mothers, or nearly all, bring up their daughters with a<span class='pagenum'><a name="Page_472" id="Page_472">[472]</a></span>
view to matrimony. Can we pretend that they are properly
prepared for it? Alas! no; the most elementary knowledge which
should be possessed by the future wife and mother is neglected,
and for centuries our young girls have been married in more or
less complete ignorance of their natural functions and duties.
The slaves of routine will reply that it has always been so,
that the world has been none the worse for it, and that women
when once married have always learnt by personal experience all
that was necessary. No doubt they are sometimes taught to cook
and sew and to do household work, but they are told nothing
concerning their sexual functions, nor of the consequences of
these. At Zurich a school has been instituted for nurses and
midwives which will soon give good results. This school is also
open to young girls who, without becoming professional nurses,
desire to learn how to take care of the sick in their own
families, and especially the newly born. This is an experiment
worthy of encouragement which should be extended universally.</p>

<p>"The awkwardness, incapacity and ignorance of a young wife, when
she starts housekeeping and has a baby, are astonishing. She
often pays dearly for it, in spite of the instinct which is so
much talked about. It is not the same as with animals, whose
instincts are sufficient for the care of the young.</p>

<p>"A lady doctor of Zurich, Madame Hilfiker, has lately developed
a scheme of much greater importance, which will require a great
effort on the part of women and the intervention of legislation,
if it is to be realized. Men, she says, maintain their muscular
strength by military service. Every young woman, who is not
prevented by her occupation, should perform the equivalent of
military service, from the age of eighteen, in obligatory
service for a year, in hospitals, asylums, maternities,
<i>cr&egrave;ches</i> (public nurseries) or public kitchens. Such training
would be extremely useful for future wives, and would at the
same time provide the institutions in question with useful
workers. Why should men be the only ones to perform obligatory
social service? I expect," says Madame Schmid, "many adverse
criticisms on this proposal, one of which I will refute <span class='pagenum'><a name="Page_473" id="Page_473">[473]</a></span>at
once. The ladies of the middle classes will strongly object
because their daughters will see and hear so many things which
ought to be hidden till they marry! But why should they be
hidden? In order to prepare our daughters for marriage, is it
not logical to begin by telling them what it is, what it
involves and what it exacts?" ("<i>L'Education sociale de nos
filles</i>," 1904.)</p></div>

<p>In neglecting this duty our parents and teachers commit a veritable
crime. Does a normal man ever marry without knowing what he is doing?
Yet our young girls are kept by their mothers in insensate and often
dangerous ignorance of their whole future. Whoever invented this
absurd and mischievous idea that a young girl should remain ignorant
of her natural functions till the moment when she has bound herself
for life to fulfill them? The law punishes persons who cause others to
enter into contracts, while intentionally concealing the true
conditions. This might almost equally well apply to parents who allow
their daughters to marry in ignorance. Some women reply to this that
marriage would be too sad and would have little attraction if it were
not preceded by any illusion. Certain illusions which are natural to
youth may be healthy, but the fantastic dreams which are in evident
contradiction with reality, and nearly always followed by disillusion,
are bad. A young woman who has always lived in a state of
transcendental idealism till her marriage, infallibly courts
disappointment, deception and heart-break. A wiser education would
often succeed in sparing young women from this sudden and cruel
disillusion. The moral level of men would also be raised if their
future wives were better instructed in sexual matters, and exacted
that the past life of their future husbands should give a better
guarantee for the future.</p>

<p>It must, moreover, be understood that blind and obstinate resistance
to new ideas serves no purpose. Our manners and customs change in
spite of us; our girls will no longer allow themselves to be led
blindly, but will seek more and more freedom. Would it not be wiser to
take things in time and warn them of the dangers ahead? With
incredible carelessness parents send their daughters into service
abroad, without considering <span class='pagenum'><a name="Page_474" id="Page_474">[474]</a></span>that they may be at the mercy of the
first Don Juan who comes across them, or even fall into the meshes of
"white slavery," if they are left to go in ignorance of sexual
affairs, as is often the case (vide Chapter X). Moreover, by no longer
taking a false and artificial view of life, girls will be more capable
of understanding and sympathizing with the misery which surrounds
them&mdash;the troubles of unfortunate marriages, seduced and abandoned
girls, etc. What they lose in illusion they will gain in more useful
knowledge.</p>

<p>How are we to begin? We should certainly not wait till the eve of
marriage, but begin in childhood. In theory, it is wrong to lie to
children, if they are to maintain unshaken confidence in their
parents, and remain truthful themselves. No doubt we cannot explain
everything to a child at the age when it begins to ask its mother
certain embarrassing questions, but we should endeavor as far as
possible to tell it the truth in a manner suitable to its age. When
this is impossible, every child who knows that no reasonable
explanation is ever refused it will be satisfied with the answer: "You
are too young now to understand that; I will tell you when you are
older." Every child who speaks openly to its mother asks sooner or
later how children come into the world. It is easier to reply to this
when the child has had the opportunity of observing the same thing in
animals. Why should the mother conceal the fact that it is nearly the
same in man as in animals? The child never thinks of blushing or
laughing at natural phenomena.</p>

<p>The initiation of children into the mechanism of reproduction is best
obtained by the study of botany and zo&ouml;logy. If no mystery is made of
these things in the case of plants and animals, why should not
instruction be given in human reproduction? On this point Madame
Schmid remarks as follows:</p>

<p>"The father or the master should instruct the boys in this subject,
and the mother or mistress the girls. Parents will then be able more
easily to abandon their old and absurd prejudices, which they
preserve, not so much because they attach any great importance to
them, but because they shrink from the difficulty of explaining
themselves to their children. We often see mothers, who would never
have touched on the question with a child <span class='pagenum'><a name="Page_475" id="Page_475">[475]</a></span>still ignorant of sexual
matters, abandon the reserve hitherto observed in their language in
the presence of the child, as soon as they perceive that it has become
more or less acquainted with sexual phenomena. This is quite
characteristic, and what is more so is that these mothers, and often
also the fathers, frequently make equivocal jokes on the subject with
their children instead of seriously discussing it.</p>

<p>"It is regrettable that so few pedagogues take up these questions, and
that the instruction of children on the sexual question is left to the
most impure sources&mdash;domestic servants, depraved companions,
pornographic books, etc. This results in a deplorable estrangement
between the children and their parents or masters, which destroys
mutual confidence.</p>

<p>"If we wish to contend with sexual perversions acquired at an early
age, or the precocious development of an unhealthy sexual appetite,
this is not to be effected by prudery or vague moral preaching, but by
affection and frankness. In this case, evasive replies, combined with
so-called strict morals, only lead to estrangement, dissimulation and
hypocrisy, and the result is often irreparable."</p>

<p>Madame Schmid also insists on the necessity of making young girls work
and learn some business, so as to render them capable of surviving in
the struggle for existence without being obliged to throw themselves
at the head of the first man who presents himself, or becoming the
prey of prostitution. She also emphasizes the necessity of
remunerating the wife for her work as mother and housekeeper, as the
husband is remunerated for his work.</p>

<p>It is needless to add that it is quite as necessary to instruct boys
as girls in sexual questions. They do not run the risk, like girls, of
falling through ignorance into the abject dependence of a forced
marriage, and have no pregnancies to fear; but they are more exposed
to temptation. When their sexual appetite has been once excited by
masturbation or in some other way, it becomes very difficult to put
them on the right path; to say nothing of the danger of venereal
disease.</p>

<p>I therefore appeal to all fathers and masters in the same way that
Madame Schmid appeals to mothers and mistresses <span class='pagenum'><a name="Page_476" id="Page_476">[476]</a></span>Take measures in time
and do not wait till the boys are instructed by evil persons of either
sex, or till they have already been seduced, thanks to their erotic
curiosity. It is generally evil companions who seduce them, but
sometimes erotic women.</p>

<p><b>Exclusiveness in Education. Punishment. Automatism of Parents. Wants
of Children.</b>&mdash;In the human brain, intelligence and sentiment are
intimately connected with one another, and from their combination
arise volitions, which in their turn, react more or less strongly on
cerebral activity, according to their solidity and duration. It is
thus a great mistake to think that we can treat separately, by the aid
of theoretical dogmas, the three great domains of the human
mind&mdash;intelligence, sentiment and will. It is a fundamental error to
imagine that the intelligence can be educated only at school, leaving
sentiment and will to the parents. But it is still more absurd to
attempt to act on sentiment, especially on ethical sentiment, and on
the conscience, which is derived directly from sympathy, by moral
preaching and punishment. What false conceptions of the human mind lie
in these moral sermons, in this theoretical moral teaching, in these
punishments and anger! Is it credible that, by the aid of abstract and
arid dogmas supported by punishment, conscience and altruistic
sentiments can be impressed on the brain of a child, which is only
accessible to concrete ideas, to sympathy, affection and amusement? We
may see daily, in nearly every family, parents finding fault with
their children, in a vexatious, irritated or sorrowful tone of voice,
to which the children reply by inattention, or tears, or more often by
a repetition of the same tone of irritation. These scoldings pass
through the child's mind without leaving any trace of an effect. Such
stereotyped scenes produce in the intelligent observer the painful
impression of two barrel-organs whose tunes are automatic. If this is
the kind of moral teaching which is supposed to act on the child's
mind, it is not astonishing that it has futile and even harmful
effects. The parents do not appreciate the fact that when scolding
their children they are only giving vent to their own bad temper. But
the children are well aware of this fact, consciously or not, and
react accordingly. The <span class='pagenum'><a name="Page_477" id="Page_477">[477]</a></span>most deplorable thing is that they copy all
these bad habits, like monkeys.</p>

<p>True moral teaching, the true way of influencing children for good,
lies in the manner of speaking to them, treating them and living with
them. Affection, truth, persuasion and perseverance should be manifest
in the acts and manners of parents, for these qualities only can
awaken sympathy and confidence in the breasts of children. It is not
cold moral speech, but warm altruistic feeling, which alone can act as
a moral educator of children.</p>

<p>A savant who delivers excellent and erudite lectures to his pupils in
a dry and wearisome manner teaches them nothing, or at any rate very
little. The students yawn, and are quite right in saying they could
learn these things just as well out of a book. A teacher, however, who
speaks with animation and knows how to hold the attention of his
audience impresses his remarks on their brain. In the former case
there is intelligence without feeling, while in the latter case the
audience is held by the suggestive and contagious power of enthusiasm.
Dry science, at the most, fills the memory, but it leaves "the heart"
empty. What does not come from the heart has difficulty in entering
the head.</p>

<p>It is precisely in this way that the will must be exercised by
perseverance. The child must be made eager for social work; he must be
urged to all noble and disinterested actions, without stimulating his
emulation by promises of reward, or by punishment.</p>

<p><b>New Schools.</b>&mdash;The object we desire may be attained by a system of
education such as that of the new schools (<i>Landerziehungsheime</i>),
which were first founded by Reddie in England, afterwards by Lietz in
Germany, by Frey and Zuberu&uuml;bler in Switzerland, and by Contou in
France. These institutes have finally realized the ideas of Rousseau,
Pestalozzi, Owen and Froebel.</p>

<p>For the teacher who understands the psychology of children, it is a
true pleasure to witness the teaching at these Landerziehungsheime.
The children take a delight in their school and become the comrades of
their master. Physical exercise, <span class='pagenum'><a name="Page_478" id="Page_478">[478]</a></span>the development of the powers of
reason and judgment, the education of the sentiments and will, are all
harmoniously combined. The children are not given the dry text-books
of our schools, but made familiar with the works of the great authors
and men of genius. Instead of their existence becoming etiolated under
the weight of domestic duties, and under the sword of Damocles of
examinations, they thrive by living as far as possible among the
things they ought to learn. They thus assimilate the object of
instruction, which becomes a living and useful part of their
personality, instead of becoming encysted in the brain in the form of
dead erudition like a foreign body, and filling it with formul&aelig; learnt
by heart. Such formul&aelig; are ill-understood by children, and later on it
is difficult for them to clear their brains of this indigestible
rubbish to make room for the realities of observation and induction.
The only punishments at the Landerziehungsheime are those which
naturally result from the fault committed.</p>

<p>The pupils and their masters bathe together in a state of nature. The
sexual question is treated openly in these schools in a proper,
natural and logical way. The open confidence which obtains between
masters and pupils, combined with free intellectual and physical work
and the absolute exclusion of alcoholic drinks, constitute the best
preventive and curative remedy for masturbation, sexual precocity and
all perversions which are not hereditary.</p>

<p>It is needless to say that such schools cannot cure a pathological
sexual hereditary mneme, whether it consists in perversion, precocity
or some other vice. Every boarding school has its drawbacks, on
account of the possible influence of mischievous individuals.
Nevertheless, no boarding school offers such excellent conditions as
the Landerziehungsheime, for as soon as a boy gives evidence of any
sexual perversion, this perversion soon becomes well known, thanks to
the good sense which prevails in the whole school.<a name="FNanchor_13_13" id="FNanchor_13_13"></a><a href="#Footnote_13_13" class="fnanchor">[13]</a></p>

<p><b>Standard of Human Value in the Child.</b>&mdash;Our pedagogy has hitherto not
understood the true standard of human value. <span class='pagenum'><a name="Page_479" id="Page_479">[479]</a></span>The social value of a
man is composed of two groups of factors; mental and bodily hereditary
dispositions, and faculties acquired by education and instruction.
Without sufficient hereditary dispositions, all efforts expended in
learning a certain subject will generally fail more or less. Without
instruction and without exercise, the best hereditary dispositions
will become atrophied, or will give indifferent results. But
hereditary dispositions not only influence the different domains of
knowledge, as the traditional pedagogues of our public schools seem to
admit, they also act on all the domains of human life, especially on
the mind. Good dispositions in the domains of will, sentiment,
judgment, imagination, perseverance, duty, accuracy, self-control, the
faculty of thinking logically and distinguishing the true from the
false, the faculty of combining &aelig;sthetic thoughts and sensations, all
constitute human values which are much superior to the faculty of
rapid assimilation or receptivity, and a good memory for words and
phrases.</p>

<p>Nevertheless these last faculties are almost the only ones which are
taken into consideration in our examinations, which decide nearly
everything in our schools and universities. Is it to be wondered at
that, by the aid of such a false standard, mediocrities whose brains
are only the echoes of their masters and those who bow to authority,
climb to the highest official positions, and even to most of those
positions which are not official?</p>

<p>With a good memory and the gift of rapid comprehension, one can obtain
everything, even without the protection of the clergy, freemasonry or
any other powerful association or personality (male or female)! If
they do not possess these natural secondary gifts, the most capable
men, even men of genius, are passed over or only obtain a situation by
circuitous routes and great efforts, after much loss of time.</p>

<p>In the Landerziehungsheime, Dr. Hermann-Lietz uses a scale intended to
estimate the psychological and social value of the pupils. First of
all the results obtained from two standards are measured:</p>

<p>(<i>a</i>) <i>Individual</i>: Does the actual value of work performed by the
pupil always correspond to his faculties?</p>

<p><span class='pagenum'><a name="Page_480" id="Page_480">[480]</a></span>(<i>b</i>) <i>Objective</i>: Is the work very good, good, mediocre or bad,
compared with the normal human average?</p>

<p>After this the different domains of psychology and human activity are
passed in review, a thing which is quite possible in a school of this
kind whose object is to carry out the integral education of man.</p>

<p>1. <i>Bodily results</i>: Health, disease, weight of body, activity,
walking, running, swimming, cycling, games, ski, gymnastics.</p>

<p>2. <i>Conduct</i>: Order, cleanliness, punctuality. Conduct outside, etc.</p>

<p>3. <i>Moral and religious results</i>: Conduct toward parents, masters,
companions, self and others. Veracity, zeal and sentiment of duty;
honesty in the administration of his personal property and that
entrusted to him; sentiment of solidarity and disinterestedness. Is
the pupil worthy of trust? Is he conscientious? Strength of moral
sentiments, moral comprehension and moral will.</p>

<p>4. <i>Intellectual results</i>: Practical work; gardening, agriculture,
carpentry, turning, locksmith's work, work in forge. Drawing, writing,
elocution, music. Knowledge of literature and human nature, physics,
mathematics and natural science.</p>

<p>5. <i>General results</i>: Strength of character, physique and
intelligence; faculty of observation, imagination and judgment. Real
value of practical work, artistic and scientific.</p>

<p>Measured by such a standard, the human value of a pupil takes quite
another character to that judged by the results of examinations. By
means of this standard, it is possible to predict with much more
certainty what kind of man the child will become. There is no need to
add that there are no examinations in these schools, for the whole
life is a perpetual examination.</p>

<p>Samuel Smiles, in "<i>Self Help</i>" relates that Swift failed in his
examinations, that James Watt (the discoverer of the motive power of
steam), Stephenson and Newton were bad pupils, that an Edinburgh
professor regarded Walter Scott as a dunce. [The same with Darwin, who
says in his autobiography, "When I left the school I was, for my age,
neither high nor low in it, and I believe that I was considered by all
my masters and by <span class='pagenum'><a name="Page_481" id="Page_481">[481]</a></span>my father as a very ordinary boy, rather below the
common standard in intellect."] These examples of the way in which the
school of tradition judges human mental value might be multiplied a
hundredfold, but they will suffice, especially if we compare them with
the future of the distinguished pupils of colleges in practical life.
These facts are not due so much to later development, as to the
disgust inspired by our system of education in reflective minds which
refuse to be overloaded with a heap of dry things learnt by heart,
undigested, often hardly comprehensible, or open to contradiction.</p>

<p>It is only on the basis of a just evaluation of man, from all points
of view, that we can found a proper human selection.</p>

<p><b>Coeducation.</b>&mdash;It is now beginning to be understood that the
coeducation of the two sexes in schools, not only does no harm, but is
very advantageous, both from the sexual and the moral points of view.
In the universities it is already established. In children's schools
and many primary schools it has always existed. It is especially the
authorities of secondary schools who have raised opposition.</p>

<p>In the secondary schools in Holland and Italy, as well as in some
Swiss gymnasiums, coeducation has been introduced without the least
inconvenience; on the contrary, it has led to the best results.</p>

<p>A native of Finland, Miss Maikki Friberg, has lately made an appeal in
favor of coeducation based on the excellent results obtained in her
country. Some feared that sexual excitement would result; but this is
an error, for the custom of daily co-existence of the sexes diminishes
the sexual appetite. The forbidden fruit loses its charm as soon as it
appears no longer to be forbidden!</p>

<p>It is unnecessary to say that it is not intended that girls and boys
should sleep in the same dormitories, nor bathe together in the
costume of Adam and Eve! Our remarks do not apply to boarding-schools,
but to coeducation in public schools.</p>

<p>When we speak of coeducation, we generally meet with the argument that
the nature and vocation of women differ from those of men, and that
consequently their education ought to differ. To this I reply as
follows: The external objects of the <span class='pagenum'><a name="Page_482" id="Page_482">[482]</a></span>world, the branches of human
knowledge, in fact the subjects for study and instruction, are the
same for both sexes. It is, therefore, both a useless waste of forces
and an injustice to organize an inferior education for women.</p>

<p><b>Instruction in Coeducation.</b>&mdash;A course of instruction as interesting
as possible should be organized for each subject, without distinction
of sex. This rule should also apply to things which are generally
considered as the special province of women; such as sewing,
dressmaking, cooking, household work, etc. It will then be the
business of each sex to choose the subject most suited to its
abilities.</p>

<p>Part of the course of instruction should be obligatory for all, while
another part intended for ulterior individual development should be
optional, according to individual taste and talent. In the obligatory
part of instruction certain subjects might be made obligatory for one
sex and optional for the other; sewing and algebra, for instance. In
this way each sex could choose the most suitable subjects, as is the
case now in universities only.</p>

<p><b>Danger of Sexual Perversions.</b>&mdash;A very important point, unfortunately
little understood in sexual pedagogy, is that of congenital sexual
perversions. Tradition regards every sexual anomaly as an acquired
vice, which should be treated by indignation and punishment. The
effects of this manner of looking at the question are disastrous. It
gives entirely wrong ideas to youth, and shuts the eyes of parents and
teachers to the truth.</p>

<p>It is not without a serious motive that I have described at length the
repugnant phenomena of sexual pathology (Chapter VIII). Teachers and
parents should be thoroughly acquainted with this subject. But this is
not enough, for these phenomena commence in infancy. It is a long time
before the child whose sexual appetite is perverted has the least idea
that his inclinations and desires are considered by others as
abnormal. The psychic irradiations of his abnormal appetite usually
constitute the sanctuary of his ideal aspirations and sentiments, the
object of obscure hopes and struggles which are opposed to nature and
the inclinations of his comrades. This is why he neither understands
the world nor himself in this respect. His amorous exaltations are
ridiculed, or else they inspire disgust. Anxiety <span class='pagenum'><a name="Page_483" id="Page_483">[483]</a></span>and shame alternate
more and more with the perverse aspirations of his mind, which slowly
increase. It is only when he arrives at the age of puberty that the
pervert understands his exceptional position; he then feels that he is
exiled from society, abandoned and without a future. He sees his ideal
aspirations mocked by men and regarded as a ridiculous caricature or
even as a culpable monstrosity. He is obliged to hide his passions
like a criminal. As his character is often weak and impulsive, and is
combined with a strong and precocious sexual appetite, he is very
easily led astray, especially if he discovers suitable objects for his
appetite, or perverted companions like himself.</p>

<p>In this way, in secondary schools, we often find groups of young
inverts who succeed by cunning in seducing their friends. The mention
of these phenomena, which from time to time give rise to school
scandals, should be enough to make any one who is unprejudiced
understand the urgency for instructing children betimes in sexual
questions. This is a duty which is necessary in the name of hygiene
and morality.</p>

<p>It is evident that if parents and masters exchange ideas on this
subject with children, freely but decently, they will soon bring to
light the sexual nature of the latter. They will discover which girls
are cold and indifferent, and which are precociously erotic.</p>

<p>It is needless to say that one should speak and act differently in the
two cases. There is no risk in instructing the first on the whole
sexual question, but prudence is required with the latter, who should
be guarded against anything which stimulates their appetite, by
warning them of the dangers of venereal disease, illegitimate children
and seduction.</p>

<p>We sometimes meet with young girls of hysterical nature with inverted
inclinations, who become enamored of other girls and have a sexual
repugnance for men. Occasionally a sadist is discovered.</p>

<p>Among boys we observe analogous differences in the intensity and
precocity of the sexual appetite. An attentive observer will
frequently discover homosexual appetites in boys, for these are
comparatively common. Other perversions, such as sadism, <span class='pagenum'><a name="Page_484" id="Page_484">[484]</a></span>masochism,
fetichism and exhibitionism, etc., are more rarely met with.
Masturbation is common in both sexes.</p>

<p>The great advantage of such discoveries is that children affected with
sexual perversions can be put under special supervision, and above all
things kept away from boarding schools, where they are subject to
great temptations. An invert in a boarding-school is in reality almost
in the same position as a young man who sleeps in the same room as
young girls, and no one thinks of the danger.</p>

<p>When perversion is recognized, the subject should not be treated as a
criminal, nor even as a vicious individual, but as a patient afflicted
with a nervous affection who is thereby dangerous to himself and
others. He should be treated and prevented from becoming a center of
infection for his surroundings. Inverts should be specially supervised
and taken care of till adult age. When they come of age, in my
opinion, it would be an innocent idea to allow them to marry persons
of their own sex, as they so much desire to do. Normal adults can very
well protect themselves against their attentions, when they are warned
by sufficient instruction in sexual questions.</p>

<p>The child, on the other hand, has the right to be protected against
all contamination by perversion, as against all sexual assault of
whatever nature, and it is the duty of society to organize its
protection. But this cannot be done unless society is itself
instructed on the question, and in a position to give a rational
education to youth such as we have sketched above.</p>

<p>If dangerous congenital perversions are discovered, such as sadism and
pederosis, energetic measures of protection should be taken; in grave
cases, the operations we have spoken of, or permanent internment.</p>

<p>Apart from suggestion, there is no better remedy against masturbation
than a system of education such as that in force in the
Landerziehungsheime, especially continuous physical labor combined
with useful and attractive intellectual occupation. When such a system
of education is put in force at an early age, the sexual appetite
develops more slowly and more moderately, and has the most favorable
influence on the whole sexual life of man.</p>

<p><span class='pagenum'><a name="Page_485" id="Page_485">[485]</a></span>In speaking of masturbation in Chapter VIII we have seen that it may
be the expression of very different conditions, and we should act
accordingly.</p>

<p><b>Eroticism in Childhood.</b>&mdash;By giving children betimes the requisite
instruction on the sexual question, they are tranquilized. Many boys
and girls give themselves up to despair because of the erroneous and
terrifying ideas they have of sexual affairs. On the one hand, they
hear pornographic remarks which disgust them, while their parents
envelop the subject in mystery; on the other hand, their sexual
appetites evoke desire and call for satisfaction. When a young man in
this state of mind has an emission, either spontaneously or as the
result of artificial excitation, he is seized with anxiety and shame,
often also with phantoms of disease and moral depravity. He then
requires almost heroic resolution to unburden his mind to a doctor or
to his father. With nervous subjects, inclined to be melancholic or
hypochondriacal, such a state of mind sometimes leads to suicide.</p>

<p>Another advantage in the instruction of children in sexual matters is
that the questions of heredity, alcohol and venereal disease can be
explained to them at the same time. In giving these explanations it is
important not to awaken eroticism in the child by dwelling more than
necessary on sexual topics. Instruction in this subject should not be
given too frequently; on the contrary, the attention of youth should,
as far as possible, be drawn away from sexual questions to other
subjects, till the age of maturity.</p>

<p>With the same object, erotic and pornographic literature should be
condemned. Unfortunately, many novels and dramas which meet with the
approbation of society, thanks to their fashionable or even decent
form of presentation, are often full of half-veiled eroticism, which
is much more exciting to the sexual appetite than the brutal and
realistic descriptions of Zola or Brieux, or even the erotic art of de
Maupassant.</p>

<p>A doctor once told me that in his country the country children, who
observed copulation among animals, often made similar attempts
themselves, while bathing or otherwise. Yet these country-people are
no more corrupt or degenerate than the <span class='pagenum'><a name="Page_486" id="Page_486">[486]</a></span>townspeople. Here again,
proper instruction and warnings would be the best remedy, especially
in the case of girls.</p>

<p>What is to be said, on the contrary, of certain Austrian judges who
punish by imprisonment urchins of fourteen, who have copulated with
girls of the same age or made them pregnant? Have they punished the
real culprit? Do they imagine that they have done anything that will
improve these children?</p>

<p>The confession of Catholics plays a deplorable pedagogic part in the
sexual domain. We may admit that some high-minded priests may be
capable of modifying their interpretation of the prescriptions of
Liguori and others which we have cited, and do little or no harm to
young people of either sex. It must, however, be recognized&mdash;and the
most devout Catholic cannot deny it&mdash;that priests are only human, and
have not all the noble spirit nor the tact to fulfill the ideal
required of them in their behavior toward women. This is enough to
make the confessional, in many cases, a depraved institution from the
sexual point of view. On this subject, I refer the reader to what has
already been said in Chapter XII on the experiences of the Canadian
reformer, father Chiniqui.</p>

<p>The following instance is very characteristic. A very prudish man,
observing children of both sexes bathing together, exclaimed to them
indignantly, that this was improper. Thereupon a little boy replied
naively: "We do not know which is a boy nor which is a girl, because
we have no clothes." This charming reply shows how certain moral
intentions are more likely to attract the attention of young people to
erotic subjects.</p>

<p><b>Corporal Punishment and Sadism.</b>&mdash;An important fact has recently
attracted the attention of the whole world, concerning certain
terrible crimes. There is no longer any doubt that in some cases
perverted masters and teachers find satisfaction for their sadist
sexual appetite in the corporal punishment of children. This was the
case with the German teacher, Dippold, who, to satisfy his perverted
appetite flogged two children confided to him by their parents, till
one of them died.</p>

<p>The <i>Arbeiter Zeitung</i>, of Vienna, a very conscientious journal,
published the case of a prince of a small German state, who, whenever
a schoolmaster ordered corporal punishment to a <span class='pagenum'><a name="Page_487" id="Page_487">[487]</a></span>pupil, offered to
execute it himself. The journal in question attributes with good
reason this fantasy to sadism.</p>

<p>Again, many children were at one time belabored with blows for several
years by a person who pretended to be a police agent, and who
threatened them with prosecution if they complained. One boy more
courageous than the others finally gave information, and the affair
then ended.</p>

<p>We thus see that sadism does not always manifest itself by
assassination. Its less dangerous forms in which pleasure is obtained
by blows or some other form of bodily or mental ill-treatment, are no
doubt much more common. They constitute a kind of complement to sexual
desire in pathological individuals whose appetite is only partly
perverted. This fact, which has hitherto not received sufficient
attention, gives one more reason for the abolition of corporal
punishment in schools, for the art of dissimulation and refinement of
torture are unlimited in the sexually perverted. A thousand
hypocritical pretexts serve to conceal their morbid appetite, and it
has been proved by experience that they can succeed for a long time in
deceiving even experts in this subject. This was the case with Dippold
and many others.</p>

<p>Corporal punishment of schoolboys is only useless and harmful
brutality. It is a disgrace to civilization that it is still
maintained at a time when the bastinado has been suppressed among
convicts.</p>

<p><b>Protection of Childhood. Child Martyrs.</b>&mdash;Children, especially when
illegitimate or of another marriage, are often exposed to atrocious
treatment in which alcohol and sexual passion, inconvenienced by the
presence of the child, play a great part.</p>

<p>I here refer the reader to the last work of Lydia von Wolfring.<a name="FNanchor_14_14" id="FNanchor_14_14"></a><a href="#Footnote_14_14" class="fnanchor">[14]</a>
This author, who has made a special study of the judicial protection
of children, makes the following propositions directed against parents
and tutors who commit misdemeanors against children or pupils confided
to them, or who incite the latter to commit misdemeanors, or who show
themselves incapable of protecting them against others who abuse them
in the manner indicated (this last condition applies especially to
concubines, widows, etc.).</p>

<p><span class='pagenum'><a name="Page_488" id="Page_488">[488]</a></span>(1). Withdrawal of paternal, maternal or tutelary authority and
nomination of another tutor.</p>

<p>(2). Complete withdrawal of children in grave cases.</p>

<p>(3). Nomination of a "co-tutor" in all cases where a husband who
survives his wife and has children who are minors, contracts a second
marriage or lives in concubinage.</p>

<p>(4). Withdrawal of paternal and sometimes maternal authority from all
parents who leave the education of their children to public or private
charity, unless compelled to do so by poverty.</p>

<p>Without having a direct bearing on our subject the above propositions
contain the elements of an efficacious, though indirect, protection
against the abuses committed toward children; for example, when
parents urge their children to prostitution. As regards proposition 4,
I refer to what I have said in Chapter XIII. While authority over
their children is withdrawn, unnatural parents of this kind should be
obliged to work for their children's maintenance.</p>

<p><b>Future Possibilities.</b>&mdash;Unfortunately we must admit that the programme
of a sexual pedagogy for the future, such as we have sketched here, is
very far from being realized. The Landerziehungsheime, which should
serve as examples for future state schools are still sparsely
distributed, and it seems impossible to carry out universally a
rational sexual education, till the state and the public are better
informed on the subject and have got rid of their prejudices. This hope
appears to be only the reflection of a distant future. In the meantime
every one must do his best. Parents, and some masters, can do much by
free initiative. It is above all things necessary that young people who
are interested in social reforms should not be satisfied with empty
phrases, nor "play to the gallery." They should set the example in
their own sexual relations, in condemning old customs which are opposed
to true natural human ethics; they should show their adherence to
sexual reforms by action and example, by raising objections to marriage
for money, to the tyranny and formality of marriage, to prostitution,
etc.; and they should attempt to put in force a healthy selection and a
rational education such as we have indicated above.</p>

<br />
<hr style="width: 15%;" />
<br />

<h4>FOOTNOTES:</h4>

<div class="footnote"><p class="noin"><a name="Footnote_13_13" id="Footnote_13_13"></a><a href="#FNanchor_13_13"><span class="label">[13]</span></a> Vide.&mdash;Ernest Contou: <i>Ecoles nouvelles et
Landerziehungsheime</i>, Paris, 1905; Wilhelm Frey:
<i>Landerziehungsheime</i>, Leipzig, 1902; Forel: <i>Hygi&egrave;ne des nerfs et de
l'esprit</i>, Stuttgart, 1905.</p></div>

<div class="footnote"><p class="noin"><a name="Footnote_14_14" id="Footnote_14_14"></a><a href="#FNanchor_14_14"><span class="label">[14]</span></a> "Das Recht des Kindes: Vorschl&auml;ge f&uuml;r eine gesetzliche
Regelung." <i>Allgemeine &ouml;sterreichische Gerichtszeitung</i>, 1904.</p></div>

<br />
<br />
<br />
<br />
<a name="CHAPTER_XVIII" id="CHAPTER_XVIII"></a><hr />
<span class='pagenum'><a name="Page_489" id="Page_489">[489]</a></span><br />

<h3>CHAPTER XVIII<span class="totoc"><a href="#toc">ToC</a></span></h3>

<h4>SEXUAL LIFE IN ART</h4>
<br />

<p><b>The Genesis of Art.</b>&mdash;Art represents in a harmonious form the
movements of our sentimental life. The phylogeny of art is still very
obscure; Darwin attributes it to sexual attraction, through the
efforts made by one sex to attract the other; but his arguments have
never convinced me.<a name="FNanchor_15_15" id="FNanchor_15_15"></a><a href="#Footnote_15_15" class="fnanchor">[15]</a></p>

<p>Aristotle recognized in art the principles of representation of the
beautiful and of imitation. Karl Groos, of Giessen, refutes Darwin's
hypothesis, and upholds the principle of the representation of self by
sensations which relate to the subject, thus giving a tangible object
to corresponding internal emotions (among animals, for example, the
pleasure of hearing their own voice).<a name="FNanchor_16_16" id="FNanchor_16_16"></a><a href="#Footnote_16_16" class="fnanchor">[16]</a></p>

<p>The motor instinct and the movements executed in play seem to be among
the most primitive autonomous creators of art. Similar play is
observed in ants. In man, Groos attributes a considerable role to
religious ecstasy and ecstasy in general, in the genesis of art.
"Since its object is to excite the sentiments, it is obvious that art
utilizes from the first the domain which is richest in emotional
sensations, that is the sexual domain." He shows at the same time that
erotic subjects have a much more general and definite importance in
highly developed art than in what we know of primitive art.</p>

<p>Groos is certainly right, for primitive eroticism was too coarse and
sensual, too exclusively tactile to affect the mind as deeply and with
such gradations of symphony as is the case with civilized man. This
reason alone seems to me sufficient to support Groos' view, which is
also confirmed by the fact that primitive works of art contain very
few erotic subjects.</p>

<p><span class='pagenum'><a name="Page_490" id="Page_490">[490]</a></span>The more delicate art becomes the better it acts. The intensity of its
action depends, however, more especially on the power with which it
moves our feelings. Art requires discord, not only in music, but
elsewhere, in order to act more strongly on the human emotions by the
effect of contrast. In describing the ugly it awakens desire for the
beautiful. Art should be spontaneous and exuberant with the truth of
conviction; it should be free from mannerism and all dogmatism,
intellectual or moral. The positive &aelig;sthetic sentiment, or sentiment
of beauty is very relative, and depends essentially on the
phylogenetic adaptation of the human sentiments, as well as on
individual habits and popular customs. The odor of manure is no doubt
pleasant to a farm laborer, but it is unpleasant to us. The male
invert finds man more beautiful than woman. A savage or a peasant
regards as beautiful what a cultured man considers ugly. The music of
Wagner or Chopin is tiresome to a person with no musical education or
ear, while a melomaniac goes into raptures over it.</p>

<p><b>Erotic Art.</b>&mdash;It is quite natural that the chord whose vibrations
influence the most powerful human emotion&mdash;sexual love&mdash;has an
infinite variety of vibrations in all forms of art. Music gives
expression to the sexual sensations and their psychic irradiations by
tones representing desire, passion, joy, sadness, deception, despair,
sacrifice, ecstasy, etc.</p>

<p>In sculpture and painting it is love in all its shades which furnishes
the inexhaustible theme; but it is in the domain of literature that
love celebrates its triumphs, and often also its orgies. The novels
and dramas in which it plays no part could be easily counted. I am not
referring only to common novelettes, nor to those pot-house dramas
which, in spite of repeating continually the same sentimental motives,
always succeed in arousing the uncultivated sentiments of the masses.
The greatest art aims at representing tragic, refined and complex
conflicts of the human sexual sentiments and their irradiations, so as
to awaken emotion by causing vibrations in the deepest chords of the
human mind. Among poets and authors I may mention Shakespere,
Schiller, Goethe, de Musset, Heine, Gotthelf, and de Maupassant; among
musicians, Mozart, Beethoven, Wagner, <span class='pagenum'><a name="Page_491" id="Page_491">[491]</a></span>Schumann, Loewe; among
painters, Titian, Murillo, Boecklin; and sculptors such as those of
the ancient Greeks or the modern French school.</p>

<p>Art and pure intellect do not form an antinomy; they are associated
together in the human mind as thought and sentiment, each preserving
its own, though relative, independence. Every artistic representation
requires an intellectual foundation, in the same way as every
sentiment is connected with ideas. The artist takes his subjects from
the external world, from life, and from the events of all ages. He
also utilizes the progress of science for the mechanism of his art.
But, to transform the material into a complete picture, with a unity
of action, where the different sentiments harmonize; to transform the
work of art into a symbol of something human; to make the whole work
speak to every mind capable of comprehending it, all this can only be
the work of a great artist with creative genius.</p>

<p><b>Art and Morality.</b>&mdash;True art is in itself neither moral nor immoral.
Here we can well say&mdash;to the pure everything is pure. In the mirror of
an impure mind, every work of art may appear as a pornographic
caricature, while to the high-minded it is the incarnation of the
noblest ideal. The fault is not with art and its products, but with
nature and the peculiarities of many human brains, which deform
everything they perceive, so that the most beautiful works of art only
awaken in their pornographic minds cynical sexual images.</p>

<p><b>Art and Pornography.</b>&mdash;After having enunciated the preceding
fundamental principles, we must examine the following facts, which
have a special importance for the question with which we are dealing.
Under the banner of art are grouped a number of human enterprises
which are far from deserving this honor. There are few great artists,
but thousands of charlatans and plagiarists. Many of those who have
never had the least idea of the dignity of art, pander to the lower
instincts of the masses and not to their best sentiments. In this
connection, erotic subjects play a sad and powerful part. Nothing is
too filthy to be used to stimulate the base sensuality of the public.
Frivolous songs, licentious novels and plays, obscene <span class='pagenum'><a name="Page_492" id="Page_492">[492]</a></span>dances,
pornographic pictures, all without any trace of artistic merit,
speculate on the erotic instinct of the masses in order to obtain
their money.</p>

<p>In these brothels of art, the most obscene vice is glorified, even
pathological. Unfortunately, this obscenity spoils the taste of the
public and destroys all sense of true and noble art. At the bottom of
all this degeneration of the sentiment of art and its products in the
sexual domain, we always find on close examination, corruption by
money and brutalism by alcohol. I say advisedly, the sentiment of art
and the products of art, for it is not sufficient for true artists to
create their masterpieces, it is also necessary for them to find an
echo in the public, and be understood by them. The two phenomena go
hand in hand, as supply and demand. When the sentiment of art is low
among the public, the quality of the artistic production is also low,
and inversely. Professor Behrens, director of the Industrial School of
Art at Dusseldorf, is in complete accord with me in the debasing
effect of alcohol on the artistic sentiment. (<i>Alkohol und Kunst.</i>)</p>

<p>After establishing these facts, we return to the fundamental but
delicate question: How is true erotic art to be distinguished from the
pornographic? While certain ascetic and fanatical preachers of
morality would burn and destroy all the erotic creations of art under
the pretext that they are pornographic, other disciples of decadence
defend the most ignoble pornography under the shield of art.</p>

<p>I will cite two examples which have already been mentioned previously
(Chapter XIII). In a very primitive and bigoted region of the Tyrol,
certain undraped, but very innocent, statues of women were erected in
the streets. Feeling their modesty deeply wounded, and regarding the
representation of the natural human body as a great inducement to
misconduct, the peasants of the district broke up these statues. The
same with the captain of police at Zurich, who made himself notorious
by ordering the removal of the picture by Boecklin, entitled "The
Sport of the Waves," regarding the two mermaids in the picture as a
danger to the morality and virtue of the citizens of Zurich!</p>

<p>I designate by the term charlatanism, everything which <span class='pagenum'><a name="Page_493" id="Page_493">[493]</a></span>consists in
decorating or covering by the term art, all possible perversions of
pornography, often pathological. Persons of artistic nature, dominated
by emotional sentiments, will no doubt be excused for being often
overexcited to a more or less pathological degree, for executing all
kinds of fantastic vagaries in their sexual life, and for being
capricious and excessive in love. These things are almost inseparable
from the artistic temperament. But the systematic education of
pornography, and the sexual orgies which are cynically made public, go
decidedly beyond what is licit, and cannot be included in the scope of
art without degrading it. The individual and pathological failings of
artists and the eccentricities to which they often become victims,
must not be confounded with art and its products.</p>

<p>On the other hand, we often find eroticism hidden where we should
least expect it, for instance in certain books for the edification of
the pious. Here also it does not fail to produce its effect, although
old maids and pious families place these books in their libraries and
recommend them as proper reading. It has been said with reason, that
"what is improper in the nudity of a statue is the fig-leaf and not
what is underneath." It is, in fact, these fig-leaves&mdash;sculptured,
painted, written or spoken&mdash;which awaken lewdness rather than deaden
it. By drawing attention to what they conceal, they excite sensuality
much more than simple nudity. In short, the eroticism which plays at
hide and seek is that which acts with greatest intensity. The
directors of ballets and other similar spectacles know this only too
well, and arrange accordingly.</p>

<p>I have seen at the Paris Exposition an Arab woman perform the erotic
dance called the "danse du ventre," in which the various movements of
coitus are imitated by movements of the hips and loins. I do not
think, however, that this pantomime, as cynical as it is coarse,
produces on the spectators such an erotic effect as the <i>d&eacute;collet&eacute;</i>
costumes of society ladies, or even certain amorous scenes of
religious ecstasy in words or pictures (vide Chapter XII). As the
"danse du ventre" was produced under the head of <i>ethnology</i>, it was
witnessed by society ladies without their being in the least degree
wounded in their <span class='pagenum'><a name="Page_494" id="Page_494">[494]</a></span>sentiments of modesty! It is extremely difficult, if
not impossible, to define the limit between art and pornography. I
will attempt to give an example.</p>

<p>In his novels and romances, Guy de Maupassant has given perhaps the
finest and most true descriptions which exist of the psychology of
love and the sexual appetite. Although he has depicted the most
ticklish sexual situations, often most <i>recherch&eacute;</i>, we can say that
with few exceptions he has not written in a pornographic spirit. His
descriptions are profound and true, and he does not attempt to make
attractive what is ugly and immoral, although he cannot be blamed for
moralizing.</p>

<p>We have seen that the old hypocritical eroticism consisted essentially
in the art of describing sexual forbidden fruit and making it as
desirable as possible, at the same time covering it with pious phrases
which were only a transparent mask. Vice was condemned, but described
in such a way as to make the reader's mouth water. There is nothing of
this in Guy de Maupassant, nor in Zola. By their tragic descriptions,
they provoke disgust and sadness in the reader, rather than
sensuality. It is otherwise with the illustrations which de
Maupassant's publisher has added to his works and which are frankly
pornographic. These are not fair to the author.</p>

<p>Another comparison shows, perhaps, still better the uncertainty of the
line of demarcation between pornography and art. If we compare Heine
with de Maupassant, I think we must admit that, in spite of the
refinement of his art, the pornographic trait is incomparably stronger
in the former, because Heine continually loses the thread of moral
sense which impregnates most of the works of de Maupassant. The latter
author emphasizes evil and injustice in the sexual question.</p>

<p>The refined art of the Greeks contains much eroticism and much nudity,
but there is nothing whatever immoral in either. Innocence and beauty
are so apparent that no one can think of evil. When we look at the
antique statues of the Greek sculptors; when we read Homer, especially
the story of Ares and Aphrodite; when we read the bucolic idyll of
Daphnis and Chloe, we can no longer have any doubt on the point. It is
not nudity, it is not the natural description of sexual life, but the
<span class='pagenum'><a name="Page_495" id="Page_495">[495]</a></span>obscene intention of the artist, his improper and often venal object,
which has a demoralizing effect.</p>

<p>Finally, I repeat that the purest artistic creation may serve as a
pornographic theme for every individual who is accustomed to introduce
into his parodies his own depravity, immorality and obscene
sentiments. I do not deny that in antiquity, especially at the time of
the decadence of Rome, pornography and cynical coarseness often ruled
in the sexual domain. History and the ruins of Pompeii give abundant
evidence of it. But such phenomena occurred at the periods of
decadence. Who then can decide where art ends and pornography begins,
or how far eroticism may without danger be expressed in art? This
question is so difficult and delicate that I am unable to answer it
with sufficient competence. I think that when the reign of capitalism
and alcohol has come to an end, the danger of pornography will be
reduced enormously. I believe we ought to avoid extremes in both
directions. Wherever pornography manifests itself in a purely cynical
way, denuded of all art, society can and should suppress it. When it
appears under an artistic mantle, it should be possible in each
particular case to weigh the artistic merit of the work against its
immoral tendencies, taking all other accessory circumstances into
account, in order to decide the real weight of each of these elements.
The corrupting action should also be carefully considered, which
experience proves to have been exerted on the public by certain
so-called works of art, or artistic exhibitions, as for example
certain <i>caf&eacute;s chantants</i>, etc.</p>

<p><b>Pathological Art.</b>&mdash;The progressively pathological nature of certain
productions of modern art constitute without any doubt a vicious
feature; a fact of special importance in the sexual question. Witness
what I have said concerning the poet Baudelaire. Erotic art ought not
to become a hospital for perverts and sexual patients, and should not
lead these individuals to regard themselves as interesting specimens
of the human race. It should not make heroes of them, for in acting
thus, it only confirms their morbid state, and often contaminates
healthy-minded people.</p>

<p>A great number of novels, and even modern pictures, deserve <span class='pagenum'><a name="Page_496" id="Page_496">[496]</a></span>the
reproach of being pornographic works. In these are described, or
painted, beings that we meet in hospitals for nervous diseases, or
even in lunatic asylums, but more often phantoms which only exist in
the pathological mind of the author. No doubt, art should not allow
itself to be instructed in morality by pedagogues and ascetics; but,
on the other hand, artists ought not to forget the high social mission
of their art, a mission which consists in elevating man to the ideal,
not in letting him sink into a bog.</p>

<p><b>The Moral Effect of Healthy Art.</b>&mdash;Art has great power, for man is
directed by sentiment much more than by reason. Art should be healthy;
it should rise toward the heavens and show the public the road to
Olympus&mdash;not the Olympus of superstition, but that of a better
humanity. It is not necessary for this that it should diminish the
energy of its eternal theme&mdash;love. No truly moral man would wish to
eliminate the seasoning of eroticism whenever artistic necessity
requires it, but art should never prostitute itself in the service of
venal obscenity and degeneration.</p>

<p>As to the manner in which it attains its object, while holding to its
fundamental principles, that is its own affair, the business of the
true artist. I cannot, however, in my capacity as a naturalist,
refrain from giving a little modest advice to certain modern artists;
that when they wish to take for the subject of their works the themes
of social morality, medicine or science, they should avoid previous
study of their subject in scientific books; that they should follow
the example of de Maupassant and begin by living themselves the
situations which they wish to depict, before beginning to model their
work. Without this they will completely fail in artistic effect, and
will become bad theorists, bad scientists, bad moralists and bad
social politicians, at the same time ceasing to be good artists. If
Maeterlinck's "Life of Bees" is a fine work of art, it is not only
because the author is a distinguished writer, but because he was
himself acquainted with bees, being an apicultor, and did not make his
book a mere compilation of other scientific works.</p>

<p>Along with the struggle against the debasing influence of money and
alcohol, the elevation of the artistic sentiment <span class='pagenum'><a name="Page_497" id="Page_497">[497]</a></span>among the public
will contribute strongly to condemn pornographic "&aelig;sthetics." The
false and unnatural sentimentalism, spiced with erotic lewdness, which
is displayed in the trash offered to the public under the title of
"art," fills every man who possesses the least artistic sense with
disgust. Disgust evidently constitutes a beneficial mental medicine in
the domain of art, and we cannot agree with the severe and ascetic
minds who think that true morality has nothing to do with art, or even
that everything moral should be destitute of art. These people are
completely deceived and unwittingly promote pornography, by repelling
humanity with their austerity and driving it to the opposite extreme.
The &aelig;sthetic and moral sentiments should be harmoniously combined with
intelligence and will, each of these departments of the mind
participating by its special energies in the elevation of man.</p>

<p><b>Anticonceptional Measures from the &AElig;sthetic Point of View.</b>&mdash;In
conclusion, I will refer to a subject which is perhaps not quite in
its place in this chapter. The anticonceptional measures recommended
for reasons of social hygiene, which tend to regulate conceptions and
improve their quality, have been often condemned, sometimes as
immoral, sometimes as contrary to &aelig;sthetics. To interfere in this way
with the action of nature is said to injure the poetry of love and the
moral feeling, and at the same time to disturb natural selection.</p>

<p>There are several replies to these objections: In the first place, it
is wrong to maintain that man cannot encroach on the life of nature.
If this were the case, the earth would now be a virgin forest and a
great many animals and plants would not have been adapted to the use
of man. Our fields, our gardens and our domestic animals would die,
instead of bearing fruit and multiplying as they do at present. The
naturalist has much more fear of seeing rare and interesting wild
plants and animals exterminated from the face of the earth by the
egoistic and pitiless hand of man. He seeks in vain the means of
checking this work of destruction.</p>

<p>We have proved without the least deference, often with a brutal hand,
to the misfortune of art and poetry, that we are capable of
successfully intermeddling with the machinery of <span class='pagenum'><a name="Page_498" id="Page_498">[498]</a></span>nature, even in what
concerns our own persons. I shall not return here to the subject of
ethics. In Chapter XV, I have sufficiently shown how false is our
present sexual morality, and I have proved in Chapter XIV the absolute
necessity of measures to regulate conception in order to realize an
efficacious social sexual morality.</p>

<p>The &aelig;sthetic argument appears at first sight more valid; it is
unnecessary, however, to discuss matters of taste. Spectacles are
certainly not particularly &aelig;sthetic; nevertheless the poetry of love
does not suffer much from their use, and when one is shortsighted or
longsighted one cannot do without them. Great artists wear spectacles.
It is the same with false teeth, with clothes, with bicycles and a
hundred other artificial things which man makes use of to make his
life more easy. So long as they are novel and unusual they wound the
&aelig;sthetic sentiment; but when we become accustomed to them we no longer
take notice of them. Man has even come to regard as &aelig;sthetic, women's
corsets which deform their chests, and pointed shoes which deform the
feet. I am certain that the first man who mounted a horse was accused
by his contemporaries of committing an act contrary to &aelig;sthetics!</p>

<p>From all points of view, the details of coitus leave much to be
desired from the &aelig;sthetic point of view, and such a slight addition as
a membranous protective does not appear to make any serious
difference. It is impossible for me to recognize the validity of such
an objection, which I attribute to the prejudice against anything
which disturbs our habits.</p>

<br />
<hr style="width: 15%;" />
<br />

<h4>FOOTNOTES:</h4>

<div class="footnote"><p class="noin"><a name="Footnote_15_15" id="Footnote_15_15"></a><a href="#FNanchor_15_15"><span class="label">[15]</span></a> See also Lameere "<i>L'&Eacute;volution des ornements sexuels</i>,"
1904.</p></div>

<div class="footnote"><p class="noin"><a name="Footnote_16_16" id="Footnote_16_16"></a><a href="#FNanchor_16_16"><span class="label">[16]</span></a> "Die Anf&auml;nge der Kunst und die Theorie Darwins."
<i>Hessiche Bl&auml;tter f&uuml;r Volkskunde</i>, Vol. III, Part 2.</p></div>

<br />
<br />
<br />
<br />
<a name="CHAPTER_XIX" id="CHAPTER_XIX"></a><hr />
<span class='pagenum'><a name="Page_499" id="Page_499">[499]</a></span><br />

<h3>CHAPTER XIX<span class="totoc"><a href="#toc">ToC</a></span></h3>

<h4>CONCLUSIONS</h4>
<br />

<p><b>Utopia and the Realizable Ideal.</b>&mdash;The term Utopia may be applied to
every ideal project elaborated by human imagination for the future
welfare of society, which has no healthy and real foundation, is
contrary to human nature and the results of experience, and has
consequently no chance of success. Persons of conservative minds who
live in prejudice and in the faith of authority apply the term Utopia
to every ideal which has not been legalized and sanctioned by time,
custom, or authority. This is a grave error, which, if it always
prevailed, would bar the way to all social progress.</p>

<p>As regards the ideal, the future may realize much progress that the
past has not known, and on this point Ben Akiba was wrong in saying
that "there is nothing new under the sun." International
communication, universal postage, the suppression of slavery in
civilized countries, the artificial feeding of new-born infants, the
telephone, wireless telegraphy, etc., are realized advances which had
formerly never appeared on the horizon of humanity, and which would
have been regarded as impossible fantasies, or Utopias.</p>

<p>Why should the common use of an international language and the
suppression of war between civilized countries be Utopias? The most
diverse races already speak English, and all might learn Esperanto. In
the interior of countries such as France and Germany, etc., the old
feudal wars ceased long ago. Why should a more and more international
union between men be impossible?</p>

<p>Why should the suppression of the use of narcotic substances such as
alcohol, opium, hashish, etc., which poison entire nations, be
Utopian? Why should it be the same with the economic reform desired by
socialists, that is the equitable division <span class='pagenum'><a name="Page_500" id="Page_500">[500]</a></span>of wages; for example, by
the aid of a co&ouml;perative system or by the reduction of capital to a
minimum?</p>

<p>These things are all possible, and even necessary for the natural and
progressive development of humanity. It is only the prejudice of old
customs, based on the conservative tendency of sentiments, which
opposes these projects and tries to ridicule them by calling them
Utopian. In its shortsightedness, it does not see the change which
occurs all over the world in the social relations of men, or does not
estimate them at their true value, and it cannot abandon its old
idols.</p>

<p>Lastly, why should rational reforms in the sexual domain be more
difficult to realize than the artificial feeding of infants, than the
actual triumphs of surgical operations, than sero-therapy, than
vaccination, etc.? In the same way that shortsighted and longsighted
persons wear spectacles, or those who have no teeth use artificial
ones, so may men who are tainted by hereditary disease employ
preventatives in coitus to avoid the procreation of a tainted progeny;
and the same means may be employed to give women time to recover their
strength after each confinement.</p>

<p><b>R&eacute;sum&eacute;.</b>&mdash;Let us briefly recapitulate the matter contained in the
chapters of this book:</p>

<p>(1). In the first five chapters I have given an account of the natural
history, anatomy and functions of the reproductive organs, and the
psychology of sexual life.</p>

<p>(2). In Chapter VI, I have given (chiefly according to Westermarck) a
<i>r&eacute;sum&eacute;</i> of ethnography and the history of sexual relations in the
different human races.</p>

<p>(3). In Chapter VII, I have attempted to trace the zo&ouml;logical
evolution of sexual life along the line of our animal ancestors, and
to briefly describe the evolution of sexual life in the individual,
from birth till death. I have thus endeavored to acquaint the reader
with the two sources of our sexual sensations and sentiments&mdash;the
hereditary or phylogenetic source, and the source acquired and adapted
by the individual.</p>

<p>(4). In Chapter VIII, I have described the pathology of sexual life,
because this concerns social life much more than is generally
supposed.</p>

<p><span class='pagenum'><a name="Page_501" id="Page_501">[501]</a></span>(5). In Chapters IX to XVIII, I have explained the relations of sexual
life to the most important spheres of human sentiments and interests,
to suggestion, money and property, to the external conditions of life,
to religion, law, medicine, morality, politics, political economy,
pedagogy and art. Incidentally, I have glanced at the social
organizations and customs which depend on these relations.</p>

<p>If we sum up the results obtained, we can draw from them a series of
conclusions which we will divide into two groups:</p>

<br />

<h4>NEGATIVE TASKS</h4>

<p class="cen"><i>Suppression of the Direct or Indirect Causes of Sexual Evils and<br />
Abuses, and the Social Vices which Correspond to Them</i></p>

<p>The corruption into which a semi-civilization has plunged humanity, by
facilitating the means of obtaining satisfaction for its unbridled
passion for pleasure, is maintained by the latter itself. But in the
long run, the unlimited abandonment of the individual to pleasure
cannot be in accord with the welfare and progress of society. This is
the knotty point. It is necessary for a better social organization to
artificially restrain the passion for pleasure, at the same time
raising the social quality of men; that is to say, their altruism or
instinct (social ethics). We can only expect immediately the first of
these two objects; but we have seen that it is possible to prepare the
second for the future, by neglecting none of the factors of social
salvation.</p>

<p>We have become acquainted with the most important roots of sexual
degeneration, due to semi-civilization. I use the word
"semi-civilization" because our present culture is still very
incomplete and has hardly done more than skim over the surface of the
masses.</p>

<p>Men of higher culture have overcome the maladies of infancy of
civilization much better than the uneducated masses, and it is
precisely this fact which should give us courage and confidence in a
future in which a true higher culture will be the appanage of all. The
roots of degeneration are either directly or indirectly associated
with sexual life. It is our duty to declare war of <span class='pagenum'><a name="Page_502" id="Page_502">[502]</a></span>extermination
against all of them, and not to cease this contest before reducing
them to their natural primitive minimum. The following are the chief
evils to be contended against.</p>

<p><b>1. The Cult of Money.</b>&mdash;We have recognized the primary sources of
degeneration in the historical development of humanity and its sexual
life (Chapters VI and X). They consist in the exploitation of man by
man, in the desire of possessing riches and power, which become the
source of marriage by purchase and by abduction, of prostitution and
all the modern requirements by the aid of which is cultivated the
passion for sexual pleasures, thanks to the power of money.</p>

<p>The priests and disciples of Mammon lie when they say that their
god&mdash;the golden calf&mdash;is the most powerful stimulus to work and the
principal promoter of culture. If we look closer we see the contrary.
Men of genius, thinkers, inventors and artists are urged to work by
their hereditary instinct, by true love of the ideal and thirst for
knowledge. The disciples of Mammon, on the watch for the discoveries
and creations of these men, rob them not only of the fruit of their
work, but often of the honors which belong to them. Intellectual
robbery is added to pecuniary robbery.</p>

<p>These are the methods of "Mammonism," which must be seen to be
appreciated; and we are told that this kind of industry should be the
only stimulus to human work and culture! No doubt, the unbridled lust
for gain urges men to feverish activity; but this kind of zeal, which
is nearly always associated with the passion for pleasure, and only
works to obtain the means of satisfying it, is unhealthy. It is
necessary for other factors to act in stimulating human work.
Fortunately these forces exist, and can be found, for without work
there can be no culture, social progress nor happiness.</p>

<p>The worship of the golden calf, the utilization of accumulated wealth
as a means of exploiting the work of others for individual interest,
is therefore the primary and principal root of social degeneration,
marriage for money, prostitution and all their corrupt associations.
If this root is not torn out, humanity will never succeed in the
sanitation of sexual matters. The struggle against the exaggerated
modern legal rights of capital, and the <span class='pagenum'><a name="Page_503" id="Page_503">[503]</a></span>abuses which result from it,
is therefore one of the most important tasks to be accomplished in
order to lead indirectly to the sanitation of sexual intercourse.</p>

<p><b>2. The Use of Narcotics.</b>&mdash;The habit of using narcotic poisons,
especially alcohol, leads to the physical and moral degeneration of
men, a degeneration which not only affects the individuals concerned,
but also their germinal cells and consequently their offspring. I have
designated this degeneration by the term <i>blastophthoria</i>.
Blastophthoria is intimately connected with sexual phenomena, and
thanks to it, the individual influence of these poisons may extend to
many generations.</p>

<p>A single radical remedy would be easy to apply, if men were not so
much the slaves of their habits and prejudices, of capital and the
passion for pleasure. All narcotic substances, especially distilled
and fermented drinks, should be abolished as a means of pleasure and
relegated to pharmacy, in which they may still be used as remedies,
with special precautions. Alcohol may also be used for industrial
purposes.</p>

<p>Science has proved that even the most moderate indulgence in alcohol
disturbs the association of ideas, and renders them more superficial,
without the subject being aware of it. This slight degree of alcoholic
narcosis causes in man a temporary feeling of pleasure and gayety to
which he soon becomes accustomed. In this way there is created in him
a desire for more, too often with increasing doses.</p>

<p>Most narcotics, especially alcohol (either fermented or distilled),
have the peculiarity of exciting the sexual appetite in a bestial
manner, thereby leading to the most absurd and disgusting excesses,
although at the same time they weaken the sexual power. The transient
pleasure produced by these substances is, therefore, of no real and
lasting advantage, while it results in the most terrible individual
and social miseries.</p>

<p>Societies for total abstinence from all alcoholic drinks have
undertaken a war of extermination against the use of all poisons used
for purposes of pleasure, when experience has proved their social
danger. Let us hope that they will succeed; then a second fundamental
root of degeneration of sexual life will be destroyed.</p>

<p><span class='pagenum'><a name="Page_504" id="Page_504">[504]</a></span><b>3. The Emancipation of Woman.</b>&mdash;A third source of sexual anomalies is
due to the inequality of the rights of the two sexes. This can only be
attacked by the complete emancipation of women. In no kind of animal
is the female an object possessed by the male. Nowhere in nature do we
find the slave-law which subordinates one sex to the other. Even among
ants, where the male, on account of his great physical inferiority, is
very dependent on the workers, the latter do not impose on him any
constraint. We have already refuted the argument which is based on the
intellectual inferiority of woman.</p>

<p>The emancipation of women is not intended to transform them into men,
but simply to give them their human rights, I might even say their
natural animal rights. It in no way wishes to impose work on women nor
to make them unaccustomed to it. It is as absurd to bring them up as
spoilt children as it is cruel to brutalize them as beasts of burden.
It is our duty to give them the independent position in society which
corresponds to their normal attributes.</p>

<p>Their sexual role is so important that it gives them the right to the
highest social considerations in this domain. I will not repeat what I
have said in Chapter XIII, but simply state categorically that, when
women have acquired in society rights and duties equal to those of men
(in accordance with sexual differences), when they can react freely
according to their feminine genius, in a manner as decisive as men, on
the destinies of the community, a third fundamental root of present
sexual abuses will be suppressed. The complete emancipation of woman
thus constitutes our third principal postulate, and in this I am in
accord with Westermarck, Secretan and many other eminent persons.</p>

<p>The difference which exists between the two sexes does not give any
reasonable excuse to man for monopolizing all social and political
rights. The external world and our fellow beings, by whom and for whom
we live in body and mind, are the same for woman as for man, so that
even when the mentality of one sex is on the average a little higher
than that of the other, the first cannot claim the right of refusing
the second the liberty of living and acting from the social point of
view according to her <span class='pagenum'><a name="Page_505" id="Page_505">[505]</a></span>own genius. The two sexes differ in many
respects it is true; on the other hand, all legal and consequently
artificial constraint of one by the other has the effect of hindering
the free development of both. Each sex has the right to look upon the
world and assimilate it according to its nature. It can thus develop
its personality so that it does not become etiolated and atrophied
like a domestic animal. It is only the right of the stronger,
cultivated by narrow-minded prejudice, that can deny or misunderstand
these facts. The legal restrictions which we impose on woman, on her
mentality and her whole life, especially her conjugal life, have
nothing in common with the just restrictions which the law should
provide against the encroachments of individual egoism, which injure
the rights of others or those of society.</p>

<p><b>4. Prejudice and Tradition.</b>&mdash;There is still another enemy opposed to
reform, which is so deeply rooted in human nature that we can only
hope for a slow improvement in the quality of men, by its progressive
weakening. I refer to the host of prejudices, traditional customs,
mystic superstitions, religious dogmas, fashions, etc. I should
require many pages of moral preaching to deal with all the vices which
are perpetually created and supported by the wretched tendency of the
human mind to sanctify every ancient tradition and consider it as
unalterable.</p>

<p>Prejudice, faith in authority, mysticism, etc., with conscious or
unconscious hypocrisy, and by the aid of more or less transparent
sophisms, place themselves at the service of the basest human
passions&mdash;envy, hatred, vanity, avarice, lewdness, scandal, desire of
domination and idleness&mdash;and clothe them all with the sacred mantle of
ancient customs, the better to sanction their ignominy by relying on
the authority of tradition. There is no infamy which has not been
justified, glorified or even deified in this way.</p>

<p>I am convinced that it is only by the introduction of the scientific
spirit, of an inductive and philosophical manner of thinking, into
schools and among the masses, that we shall be able to contend
efficaciously with the routine and parrot-like repetitions which are
rooted in the worship of authoritative doctrines and prejudices based
on the sanctity of what is old.</p>

<p><span class='pagenum'><a name="Page_506" id="Page_506">[506]</a></span>We have already sufficiently dealt with the superannuated prejudices
and customs to be contended with in the sexual domain, and need not
return to them. The whole of this category of causes of evil, a
category which also plays a great part in all other domains of human
life, can only, therefore, be contended with by true science combined
with an integral and free education of the character of youth.</p>

<p>I must once again insist on the necessity of a fight to a finish on
this ground. It is necessary for this that scientists should from time
to time emerge from their sanctums, and let their lights shine in the
whirlpool of human society. They must take part in social conflicts
and avoid losing touch with what is and always will be human.</p>

<p>The following postulates relate to aberrations and dangers which are
more partial or more local.</p>

<p><b>5. Pornography.</b>&mdash;In Chapters V, X and XVIII, I have spoken of
pornography, and in Chapter XVII, of its great danger to the
development of a normal sexual life in youth. Although pornography
owes much of its origin and development to the greed for gain, it must
not be forgotten that, on the other hand, masculine eroticism tends to
promote its mercantile interests. It is the duty of society to oppose
the pornographic products of morbid eroticism, without imposing the
least constraint on true art. The sexual appetite of man is on the
average rather strong; we may even say that it is much too strong,
compared with the social necessities of procreation. It is, therefore,
quite superfluous to artificially stimulate it. The struggle against
pornography must, therefore, be raised to the rank of a postulate.</p>

<p>We must not forget, however, that we shall contend with it much more
successfully by fulfilling our first four postulates, and in raising
the artistic ideal and feeling in man, than by direct measures of
suppression. The latter should be limited to the most coarse and
corrupt productions of pornography.</p>

<p><b>6. Politics and Sexual Life.</b>&mdash;I need only remind the reader of the
encroachments of politics on sexual life, and especially of the abuse
of sexual influence in the domain of politics. It is needless to point
out the necessity of opposing all useless <span class='pagenum'><a name="Page_507" id="Page_507">[507]</a></span>intermeddling of the State
in the sexual life of individuals by the aid of unjustifiable
regulations, as well as all intervention in the natural sexual
requirements of man (in marriage, etc.), when no individual or social
interest is injured. What is much more difficult, is to prevent the
pressure of sexual sympathies and antipathies, and especially of
amorous passions in politics.</p>

<p><b>7. Venereal Disease.</b>&mdash;There is need for a great combat with venereal
disease and pathological corruptions of the sexual appetite. (Vide
Chapters VIII, XIII and XIV.) Sexual criminals should be treated
conjointly with the pathology of the sexual appetite, and in the same
manner; for it is nearly always a question of anomalies of the human
brain, which are impossible to improve or eliminate by punishment or
other penal measures.</p>

<p>For the present, medical and administrative measures of restriction,
undertaken by society against dangerous and degenerate individuals in
the sexual domain, are the only possible remedy. We should also
endeavor in the future to prevent such individuals from breeding and
suppress the causes of blastophthoria, by the aid of our second
postulate.</p>

<p><b>8. The Conflict of Human Races.</b>&mdash;There remains a last postulate,
extremely arduous and serious, which we have already mentioned. How is
our Aryan race and its civilization to guard against the danger of
being passively invaded and exterminated by the alarming fecundity of
other human races? One must be blind not to recognize this danger. To
estimate it at its proper value, it is not enough to put all "savages"
and "barbarians" into one basket and all "civilized" into the other.
The question is far more complicated than this. Many savage and
semi-savage races become rapidly extinct on account of their
comparative sterility. Europeans have introduced among them so much
alcohol, venereal disease and other plagues, that they promptly perish
from want of the power of resistance. This is the case with the
Weddas, the Todas, the Redskins of North America, the Australian
aboriginees, Malays and many others.</p>

<p>The question presents itself in another aspect with regard to negroes,
who are very resistant and extremely prolific, and <span class='pagenum'><a name="Page_508" id="Page_508">[508]</a></span>everywhere adapt
themselves to civilized customs. But those who believe that negroes
are capable of <i>acquiring</i> a higher civilization without undergoing a
phylogenetic cerebral transformation for a hundred thousand years, are
Utopians. I cannot here enter into the details of this question. It
seems obvious to me, however, that in the already considerable time
during which the American negroes have been under the influence of
European culture, they ought to have often demonstrated their power of
assimilating it and of developing it independently, according to their
own genius, if their brains were capable of so doing. Instead of this,
we find that negroes in the interior of the island of Haiti, formerly
civilized by France, then abandoned to themselves, have, with the
exception of a few mulattoes, reverted to the most complete barbarism,
and have even barbarized the French language and Christianity, with
which they had been endowed.</p>

<p>Compare with this the rapidity with which a civilized or civilizable
race, depending on its innate energy, assimilates our culture with or
without Christianity! We need only look at what has happened in Japan
during the last thirty years, and what the Christian races of the
Balkan countries have been doing after delivery from the yoke of the
Turks&mdash;for example, the Roumanians, Bulgarians and Greeks.</p>

<p>It is by its fruits that we judge the value of the tree. The Japanese
are a civilizable and civilized race, and must be treated as such. The
negroes, on the contrary, are not so; that is to say, they are only by
themselves capable of quite an inferior civilization, and only become
adapted to our customs by a superficial veneer of civilization.</p>

<p>Up to what point can the Mongolian, and even the Jewish race, become
mixed with our Aryan or Indo-Germanic races, without gradually
supplanting them and causing them to disappear? This is a question I
am incapable of answering. If it were only a question of the Japanese
there would be no serious difficulty and the assimilation would be
beneficial. But the Chinese and some other Mongolian races constitute
an imminent danger for the very existence of the white races. These
people eat much less than ourselves, are contented with much smaller
<span class='pagenum'><a name="Page_509" id="Page_509">[509]</a></span>dwellings, and in spite of this produce twice as many children and do
twice as much work. The connection of this with the sexual question is
not difficult to understand.</p>

<p>Possibly we might make a compact with the Mongols, and the Chinese in
particular, which would allow both races to live on the earth without
annihilating each other. I am quite convinced that we have more to
fear from their blood and their work than from their arms. Some time
ago experts in Far-Eastern questions predicted that the world would
end by becoming Chinese.</p>

<br />

<h4>POSITIVE TASKS</h4>

<p>The elimination of the abuses and dangers, pointed out under the
heading of negative tasks, would prepare the soil for a healthier and
more ideal development of the sexual relations of humanity in the
future. These require the prevention of blastophthoric deterioration
of germ cells, as well as all pathological degeneration of sexual
intercourse. They also require true and natural affection, free from
the influences of prejudice and money, and capable of surviving
amorous intoxication. Lastly, they require a natural human
organization, adapted to the social welfare, the duties of parents
toward their children, and the rights they have over them.</p>

<p><b>Human Selection.</b>&mdash;This is impossible to attain without recourse to
artificial means, which have hitherto been generally condemned, or
employed with an unhealthy and corrupt object. I refer to the
distinction between satisfaction of the sexual appetite and the
procreation of children.</p>

<p>Although it is true that the two things are inseparably connected in
plants and animals, it is equally true that the culture and social
development of humanity all over the world have given rise to
conditions and necessities other than those which formerly existed,
conditions which at the present day are so clearly evident that they
cannot be disregarded.</p>

<p>The struggle for existence, as it obtains between the different animal
species, hardly exists any longer in man. The latter has now to fight
with microbes, and other infinitely small things of the same nature.
The combat between man and man, in the <span class='pagenum'><a name="Page_510" id="Page_510">[510]</a></span>form of international warfare,
is approaching its end. The wars of the present day, as foolish as
they are formidable, are rapidly becoming absurd. We may even hope
that the supreme struggle which is impending between the Aryan and
Mongolian races will end in peaceful agreement.</p>

<p>Is it, therefore, rational to abandon the quantitative and qualitative
regulation of the procreation of children to natural selection&mdash;that
is to say to brutal chance, disease, famine or infanticide&mdash;at a time
of human evolution when science contends with the greatest success
against accident, disease, infant mortality and famine?</p>

<p>Our strong sexual appetite is no longer in proportion to the
exigencies of procreation, nor to the means of providing food for our
descendants, nor to the right of the latter to better or even
tolerable existence, for the simple reason that the weak, the diseased
and the children are no longer eliminated as in former times among
primitive races by infanticide, epidemics, wild-beasts, neglect or war
(it is now the strong and courageous who are eliminated by the
latter). But it is not in our power to modify our instinctive and
hereditary sexual appetite, while we have always at hand the necessary
means to regulate and improve procreation.</p>

<p>No prejudice, no dogma, no repetition of old maxims, based on
so-called immutable natural laws, can stand against such simple and
elementary truths. We like to call "natural laws" what to our limited
knowledge appears regular in nature. We formulate a law, and too often
make an idol, instead of always making further examinations, in the
light of new truths, to see if these so-called laws hold good. But the
new truths are there, crying for recognition. The sheet-anchor is in
our hands, in the form of measures to prevent or regulate conception.</p>

<p>We must, therefore, have recourse to these measures, with prudence,
employing them only at first where they are most necessary, and
especially insisting on the procreation of numerous children wherever
mental and moral strength is combined with bodily health. In this
connection I am strongly opposed to the neo-Malthusians, who simply
propose to diminish the number of births indiscriminately, as well as
to the religious <span class='pagenum'><a name="Page_511" id="Page_511">[511]</a></span>dogmas, especially Catholic, which, under the
fallacious pretext of so-called divine inspiration, would hinder the
progress of the social sciences.</p>

<p>Human selection is the principle which should lead us to the object to
be attained in the remote future. It is not by legal constraint, but
by universal instruction, that we shall obtain general recognition and
acceptance of this principle. We have proved in Chapter VI, with
regard to sexual selection, that women are much more exclusive in
their choice than men, and that among savages they prefer courage and
bodily strength. At the present day, owing to change of customs,
cultured and intelligent women are, on the contrary, much less
attracted by man's physical strength than by his intellectual
superiority or genius. This gives us a very important indication of
the selection we desire, and confirms the necessity of instructing
women in sexual matters. I foresee that the enlightened and
intelligent women are those who will support human selection with the
greatest energy and success.</p>

<p>I repeat here that it is not our object to create a new human race of
superior beings, but simply to cause gradual elimination of the unfit,
by suppressing the causes of blastophthoria, and sterilizing those who
have hereditary taints by means of a voluntary act; at the same time
urging healthier, happier and more social men to multiply more and
more.</p>

<p>A profound study of blastophthoria and all the phenomena of the mneme
and normal heredity leaves no doubt on the possibility of attaining
this object. Is not the quality of dogs improved by breeding from the
good and eliminating the bad? Are not certain families distinguished
in their character, work and intelligence, because for many
generations their ancestors have preserved these qualities and
maintained the family type by means of careful marriages? On the other
hand, are not cowardice, falseness and meanness, etc., reproduced with
quite as much certainty in other families? I refer the reader to the
description given by J&ouml;rger of the disastrous effects of alcoholic
blastophthoria and bad heredity produced during nearly two centuries
in the numerous members of a family of vagabonds (vide Chapter XI).</p>

<p><span class='pagenum'><a name="Page_512" id="Page_512">[512]</a></span>One must be blinded by religious prejudice to deny such striking
truths. No doubt, our pathological degenerations and our
cross-breeding are so infinitely complex that at any time atavism may
produce ecphoria of better children derived from bad parents, and that
of inferior children derived from better parents. We have seen in the
first chapter the complex relations which exist between these
phenomena. We must not allow ourselves to be deceived by the
appearances of certain particular cases.</p>

<p>What then are the types of men which we should endeavor to produce?</p>

<p><b>Types to Eliminate.</b>&mdash;First of all we must understand that negative
action is much easier than positive. It is more easy to mention the
types which should not be allowed to multiply than those which should.
These are, in the first place, all criminals, lunatics, and imbeciles,
and all individuals who are irresponsible, mischievous, quarrelsome or
amoral. These are the persons who do the most harm in society, and
introduce into it the most harmful taints. It is the same with
alcoholics, opium-eaters, etc., who, although often capable in other
respects, are dangerous by their blastophthoric influence. Here the
only remedy consists in the suppression of the use of narcotics, for
it is no use eliminating a few narcotized individuals as long as a
greater number is always being produced.</p>

<p>Persons predisposed to tuberculosis by heredity, chronic invalids, the
subjects of rickets, hemophilia, and other persons incapable of
procreating a healthy race owing to inherited diseases or bad
constitution, form a second category of individuals who ought to avoid
propagation, or do so as little as possible.</p>

<p><b>Types to Perpetuate.</b>&mdash;On the other hand, men who are useful from the
social point of view&mdash;those who take a pleasure in work and those who
are good tempered, peaceful and amiable should be induced to multiply.
If they are endowed with clear intelligence and an active mind, or
with an intellectual or artistic creative imagination, they constitute
excellent subjects for reproduction. In such cases certain taints
which are not too pronounced may be passed over.</p>

<p>True will-power, <i>i.e.</i>, perseverance in the accomplishment <span class='pagenum'><a name="Page_513" id="Page_513">[513]</a></span>of
rational resolutions, and not the tyrannical and obstinate spirit of
domination, is also one of the most desirable qualities which ought to
be reproduced. Will-power must not be confounded with impulsiveness,
which is rather the antinomy of it, but often deceives superficial
observers, and makes them believe in the existence of a strong will,
because of the violent manner in which it tries to realize momentary
impulsive resolutions.</p>

<p><b>Human Social Value.</b>&mdash;We have seen that, owing to traditional
routine, the intellectual merit of a young man is unfortunately judged
by the results of examinations. To succeed in these, a good memory and
strong mental receptivity are all that is necessary. It follows from
this that nonentities often attain the highest social positions, while
originality, creative power, perseverance, honesty, responsibility and
duty take a back place. I refer the reader to what I have said on the
estimation of human value, especially in the Landerziehungsheime
(Chapter XVI). They should be estimated according to their utility in
practical social life, where the qualities of will and creative
imagination play a more considerable part than memory and rapidity in
assimilating the ideas of others.</p>

<p>But we have seen that the standard of ordinary examinations is false,
even as regards pure intelligence. Critical judgment and imaginative
power of combination have a much greater intellectual value than
memory or the power of assimilation. It is, therefore, not to be
wondered at that the boy who is at the top of his class so often turns
out a failure, while the dunce who failed in his examinations
sometimes becomes a genius or at any rate a very useful and capable
man. From such facts, which are extremely common, it is falsely
concluded, by a kind of fatalism, that "one never knows what will
become of a man, for personalities change so much." This false
conclusion is simply due to the erroneous criterion which is used in
the evaluation of childhood, combined with the disgust inspired in
strong and original minds by our schools.</p>

<p>Diseases and other accidents may sometimes hinder the development of
good dispositions, or even cause them to abort completely.
Nevertheless, we shall rarely make false prophecies <span class='pagenum'><a name="Page_514" id="Page_514">[514]</a></span>if we begin by
avoiding the gross errors that we have pointed out in the mental
evaluation of youth. It is also necessary to institute extensive
psychological observations on the development of individuals, and in
the value of their work at adult age compared with their peculiarities
observed in childhood. I am certain that in this way the social value
of a young man, or even a child, and in general all members of human
society, could be calculated in advance in a more exact way.</p>

<p><b>Domestic Animals and Plants.</b>&mdash;The weak constitution of the domestic
varieties of plants and animals has been used as an argument against
human selection. If the animal and vegetable varieties which we raise
by artificial selection have not enough strength when left to
themselves, this is due to the fact that in creating them we have not
consulted their interests in the struggle for existence, but only our
own. For example, we raise for our own use fat pigs which can scarcely
walk, pear trees with succulent fruit which has very few seeds, etc.
It is obvious that these monstrosities cannot be expected to maintain
themselves in the struggle for existence. Human selection, on the
contrary, is only concerned with what is advantageous for man,
individually as well as socially. It is, therefore, not a question of
a Utopian hypothesis, but of facts, the daily consequences of which we
can observe in society, if we only look at them without prejudice.</p>

<p><b>Calculation of Averages.</b>&mdash;Francis Galton has studied this question
by the aid of the law of variations and by the calculation of
probabilities. This law only deals with so-called fortuitous elements,
due to thousands of minute causes which act to a great extent against
each other and become mutually compensated in their general effect, so
that the two extremes are always represented by small numbers and the
average by large numbers. But, when certain special and greater forces
come into play, the general resultant is deviated in one direction or
the other.</p>

<p>Galton shows that this law applies to social relations and mental
values as well as to the stature of the body. In a given society there
are always some individuals who are very good, some very bad, and many
mediocrities. When a powerful <span class='pagenum'><a name="Page_515" id="Page_515">[515]</a></span>general factor, such as alcohol or
corruption by money, lowers all the individual values, the total value
of the whole scale of capacities is lowered. Galton shows that the
average values can be appreciably raised by inducing the class of
higher values to reproduce themselves, and by preventing the lower
values from doing so.</p>

<p>Prof. Jules Amann has shown how the immigration of the Huguenots into
Switzerland and Germany after the Revocation of the Edict of Nantes by
Louis XIV (1685) contributed to raise the mental level in these
countries and continues to do so at the present day.</p>

<p><b>Visions of the Past and Future.</b>&mdash;It is always sad to see capable,
hard-working men and women, very useful from the social point of view,
remaining sterile, simply on account of our social or religious
prejudices; whereas, for the benefit of the community, they ought to
marry as young as possible and procreate numerous children.</p>

<p>I have already said (the idea is found in Andr&eacute; Couvreur's <i>La
Graine</i>) that, if the sterility of one of the conjoints in marriage
unfortunately leads to sterility in the other conjoint, the law, to
make good the loss, should allow bigamy or concubinage in favor of the
second, when the latter is very capable. I cannot dwell too strongly
on the necessity of compensating for the sterilization which is so
necessary with ill-formed or incapable beings, as well as for the
period of rest which is due to women between their confinements, by an
energetic multiplication of all useful and capable individuals.</p>

<p>In the same way, it is a real pity to see so many healthy, active and
intelligent girls become old maids, simply because they have no money
and do not wish to throw themselves at the first scamp who comes. It
would be far better to allow a little free polygamy, with complete
equality of the two sexes and certain legal precautions, than to lose
so much good seed and grow so many weeds. I refer the reader to what I
have said on the duties of parents toward their children, and on the
duties of society toward the procreators of healthy children. (Chapter
XIII.)</p>

<p>It would certainly take a century to obtain any appreciable
improvement in the quality of a race by this procedure, even if <span class='pagenum'><a name="Page_516" id="Page_516">[516]</a></span>it
were carried out in a methodical and general way. At the end of a few
centuries our descendants might recognize the happiness that they owe
to our efforts. They would also no doubt be astonished at being
descended from such a race of barbarians, and at having so many
drunkards, criminals and imbeciles among their ancestors. The mingling
of mysticism in sexual life, which now exists under the name of
religion, would appear to them almost the same as idolatry and the
practice of "magicians" among savage races appears to us.</p>

<p>As to the effects of alcoholic drinks and prostitution, these would
give them almost the same impression as the instruments of torture of
the Middle Ages which we see exhibited in museums, or the horrors of
the Inquisition, or burning at the stake for witchcraft.</p>

<p>Many of my readers will no doubt regard my comparisons as exaggerated
or fanatical, because, imbued as we are with contemporary thought, we
cannot, without a great effort of imagination and having at our
disposal much experience and many objects of comparison, identify
ourselves with the thought of the past or that of the future. I
recommend persons who cannot appreciate this fact to read the "Key to
Uncle Tom's Cabin," by Harriet Beecher-Stowe (not the novel itself).
This book contains numerous documents relating to the time of negro
slavery before the American war of secession. When they read what
happened at that time, for example, advertisements in the public
journals of dogs trained to track escaped slaves, they will perhaps
agree with me. Pious pastors then gave their support to slavery, as
they often do now to alcohol. What now appears to us as monstrous
seemed then quite natural.</p>

<p><b>Reform in Education.</b>&mdash;After human selection, I consider pedagogic
reform in the sexual and other domains as the most important of
positive reforms. (Vide Chapters XVII and XIII.) Although good quality
in the germ is one of the fundamental conditions for man's happiness,
it is not sufficient. Just as we can obtain by education comparatively
useful individuals from comparatively defective germs, so can we more
easily damage phylogenetically good germs, by evil influences during
their ontogeny.</p>

<p><span class='pagenum'><a name="Page_517" id="Page_517">[517]</a></span>Society should devote all its care to the good general education of
the body and mind of children. It should do everything possible to
develop harmoniously the intelligence, sentiments, will, character,
altruism and &aelig;sthetics, after the manner of the Landerziehungsheime,
which we have described in Chapter XVII. Every good hereditary type
should be given the opportunity for free expansion, by means of
rational education and work.</p>

<p>With regard to individuals who are defective by heredity, their better
dispositions might be developed up to a certain point and made to
antagonize the bad dispositions, so that the latter should not
predominate in the brain. (Vide Chapter XVII.)</p>

<p>In spite of the great importance of rational pedagogy, we must not
forget that it is incapable of replacing selection. It serves for the
immediate object, which is to utilize in the best possible way human
material as it exists at present; but by itself it cannot in any way
improve the quality of the future germ. It can, however, by
instructing youth on the social value of selection, prepare it to put
the latter in action.</p>

<br />

<h4>UTOPIAN IDEAS ON THE IDEAL MARRIAGE OF THE FUTURE</h4>

<p>The outward life of man is largely influenced by events of the moment;
but his inner life is determined by memories of the past combined with
heredity, and thus gives rise to efforts toward the future. The past
should never be allowed to dominate the present or the future, but
should combine past experience with new impressions, and constitute a
prolific source of ideas and resolutions.</p>

<p>The marriage of the future pre-supposes people to be completely
instructed from their childhood in natural sexual intercourse and its
eventual dangers. It pre-supposes man brought up without alcohol or
other narcotics, possessing the right to utilize the produce of his
work for life and the maintenance of his own person, but not that of
capitalizing for himself or his children, nor of making legacies to
others, <i>i.e.</i>, of founding by the aid of money a power for the
exploitation of others. <span class='pagenum'><a name="Page_518" id="Page_518">[518]</a></span>Everyone will know from his childhood that
work is a necessary condition for the existence of all.</p>

<p>Brought up in common with absolutely equal rights, girls and boys will
be aware of the differences in their life tasks, such as differences
of sex and individuality indicate them. Till the age of sixteen, or
perhaps longer, they will have been instructed in the schools by
simultaneous development of intelligence, bodily and technical
exercises, &aelig;sthetics, moral and social sentiments and will. Without
frightening them with the specter of eternal punishment, and without
alluring them by the promise of paradise after death, they will have
been taught that the object of our transient individual existence is
continual effort to attain a pure human ideal. They will have learnt
to find the truest satisfaction in the accomplishment of their
different duties, and in work in common for the benefit of society.
They will also have learnt to despise frivolity and luxury, to attach
no importance to personal property and to put all their ambition into
the quantity and quality of their work.</p>

<p>The sexual appetite will manifest itself in different individuals at
different ages. Trained from childhood not to yield to every desire,
but to subordinate their appetites to the welfare of the community,
they will not yield immediately. Moreover, they will know the
signification of this appetite. They will also know that their
patience will not be tried too long, and that they may speak openly on
sexual subjects to their masters and parents and even to their
companions of the opposite sex.</p>

<p>What will be the consequences of such a state of things? Attachments
will be formed early. But, instead of making all kinds of calculations
concerning money, social position, etc.; instead of concealing their
thoughts in the form of conventional politeness; instead of avoiding
an honest explanation of the knotty point, or, at the most passing
over this explanation like a cat on hot cinders; instead of trying to
dazzle by their charms the one they wish to capture, the lovers of the
future will be much more frank because they will have less reason to
dissimulate. They will exchange plans for the future, and will
mutually test each other's constancy and loyalty without fear of
scandal and slander.</p>

<p><span class='pagenum'><a name="Page_519" id="Page_519">[519]</a></span>The two sexes will be able to enter into free relations with each
other, first of all because they will both be instructed in sexual
life, and secondly, because manners and customs will be more free.
Without actual sexual intercourse, two lovers will thus be able to see
whether their temperaments are well adapted to each other.</p>

<p>Then, thanks to its liberty, the period of betrothal will allow a free
interchange of ideas on life between the parties concerned, so that
they will soon find out whether they are likely or not to live
harmoniously in conjugal union. Questions of heredity, procreation and
education will be dealt with calmly and freely. This will be certainly
more moral than the present conversations between betrothed couples,
"well-brought up," who, apart from certain conventional degrees of
flirtation, hardly dare mention anything but commonplaces.</p>

<p>A young man of talent, who wishes to continue his studies, will not be
prevented from marrying. He may, for example, marry at twenty-four a
young girl of eighteen and continue his studies till he is twenty-six.
The inconvenience will be slight, for the habits of life will be
simpler, and he can easily, by anticonceptional measures, avoid having
children for a year or two.</p>

<p>What will marriage be like? First of all, all useless luxury and
conventional formality will be reduced to a minimum. The husband and
wife will both work, either together, or each on their own account,
according to circumstances. Part of the work will naturally be devoted
to the children. As at present, the husband will be able to
participate in the personal education of the children, if he is more
disposed than the wife.</p>

<p>Equality in the rights of the two sexes and matriarchy (vide Chapter
XIII) will not render conjugal relations less intimate, but will, on
the contrary, deepen their roots by raising their moral value. There
will be less time to shine in society; dinner-parties and society
functions of all kinds will be unknown; these things are for the idle
rich, who have time to kill and money to spend. If a friend comes, and
there is time to receive him and something for him to eat, he will be
invited to take "potluck" with his family.</p>

<p>Clothes will be simple, comfortable and hygienic. Dwellings <span class='pagenum'><a name="Page_520" id="Page_520">[520]</a></span>will be
artistic, &aelig;sthetic and scrupulously clean. Pomp and luxury are not
art, and are sometimes so overdone that they wound the most elementary
sense of &aelig;sthetics.</p>

<p>If the occupation of the married couple or the number of their
children render domestic servants necessary, the latter will not have
the same position in the family as our present servants. Their
education and social position being the same as those of the members
of the family, they will take the position of companions rather than
servants. No domestic work will be considered as degrading.</p>

<p>If the marriage is sterile, the conjoints will adopt orphans or
children from other large families. In certain cases, of which we have
spoken, concubinage may be preferred which, with such a change in
social organization, will amount to bigamy; but here everything will
be done openly and by mutual agreement. In such cases any one who
cannot overcome jealousy will be divorced.</p>

<p>If, in spite of everything, a marriage is not happy, owing to
incompatibility of character, the marriage (or sexual contract) will
be dissolved, after legal provision for the children and their
education. After this each of the conjoints will be free to marry
again. This last contingency will probably not be more frequent than
it is as present, possibly less, especially when there are children,
for divorce is always painful when there are children to be brought
up.</p>

<p>Work, and the effort of striving toward the ideal of social life, are
the best and most healthy distractions for the sexual appetite. It is
the idleness, luxury and corruption of large cities which cause it to
degenerate. Moreover, work revives love and leaves little time for
family disputes.</p>

<p>With a little independence of character, and abandonment of old
prejudices, we can even now realize our scheme to a great extent.</p>

<p><b>The Art of Loving Long.</b>&mdash;The ideal true love often only shows itself
after the first amorous intoxication has subsided. In order to remain
harmonious, love requires above all things the higher psychic
irradiation of intimate sympathetic sentiments associated with the
sexual appetite, with which they should always <span class='pagenum'><a name="Page_521" id="Page_521">[521]</a></span>remain intimately
connected, or at any rate as long as the duration of the active sexual
life of man. Later on, in the evening of life, the first are
sufficient.</p>

<p>The great error into which most men fall who marry is to rely on the
civil and religious bonds of matrimony. As soon as the union is
sealed, they return to their usual habits and mode of life. Each
expects much from the other and gives as little as possible. When
amorous sexual intoxication is over, the husband no longer finds any
charm in his wife, he becomes enamored of other women to whom he
devotes his attention, reserving his bad temper for his wife, while
the latter takes no more trouble to please him.</p>

<p>I agree that a man cannot for long conceal his true nature; we are
what we are by heredity. Nevertheless, the art of being amiable may be
acquired by habit and education, an art which the poorest may employ.
Education should never cease during life. Along with the higher
sentiments of love and mutual respect, lasting sexual attraction is a
link of inestimable value in maintaining a long and happy union
between man and woman in marriage.</p>

<p>The married couple should, therefore, avoid everything which may
rupture this link. The wife should devote herself to making the home
attractive to her husband. The latter, on his part, should neither
regard his wife as a mere housekeeper, nor only as an object for the
satisfaction of his sexual appetite. Such a conception of woman and
marriage is unfortunately very common and is incompatible with true
conjugal happiness.</p>

<p>On the other hand, it is not enough for the husband to esteem and
respect his wife as a faithful companion, to whom he is united in a
purely intellectual way. For the couple to find lasting and complete
happiness in marriage, love, however ideal it may be, should be
accompanied by sexual enjoyment. In short, intellectual and
sentimental harmony should be combined with sensual harmony in a
single and sublime symphony. The husband should not only regard his
wife as the incarnation of all the domestic virtues, but should also
continue to imagine her as the Venus of his early love.</p>

<p>This condition may be realized even when youth has passed <span class='pagenum'><a name="Page_522" id="Page_522">[522]</a></span>away,
provided the deep sympathetic sentiments of an ideal love have truly
existed and are maintained. The wife will then continue to be for her
husband the goddess she has always been. But if this condition is not
realized it is not always easy for the husband, with his polygamous
disposition, to remain insensible to the charms of other women.
However, habit and imagination may do much to correct this tendency.</p>

<p>I think the following advice may be useful to the husband (and
occasionally also to the wife). When his sexual passion is excited by
another woman and he is in danger of succumbing, he should endeavor,
by the aid of his imagination, to clothe his own wife with the charms
of his would-be seducer. With a little determination this measure will
often succeed; he will thus strengthen his sexual desire toward his
own wife, and perhaps increase hers also. In this way, a flame which
threatened to destroy conjugal happiness may sometimes serve to
strengthen it, by reviving afresh the mutual feelings of love and
desire. In the first part of his "Wahlverwandtschaften" (elective
affinities), Goethe designates this phenomenon by the term <i>mental
adultery</i>; but I am of the opinion that it is rather the expression of
a <i>mental conjugal fidelity</i> which is strengthened by sensual
substitution.</p>

<p>When there is true love and good-will on both sides, such experiences
may often help toward the gradual consolidation of conjugal relations.
Not only may a deviated passion be brought back to the conjugal bed,
but certain discords may be restored to harmony, and the couple may
find new desire and mutual affection which have been put to the test.</p>

<p><b>Matriarchism.</b>&mdash;With regard to family relations there is an important
point to consider, which we have already touched upon in Chapter XIII.
The power of man and of patriarchism has had the result of giving the
father's name to the family. This system is not only unnatural, but
also has deplorable effects. If it is true that the germ of the
individual (<i>Chromosomes</i>, Chapter I) inherits on the average as much
from the father as from the mother, the latter is more closely
connected with it from all other points of view. Races in which the
maternal influence predominates in the family, not only in name <span class='pagenum'><a name="Page_523" id="Page_523">[523]</a></span>but
also in other respects, have better understood the voice of nature.</p>

<p>The fact that the mother carries the child for nine months in her
womb, and for many years after birth is more intimately associated
with it than the father, gives her a natural right which the father
cannot claim. Children ought, therefore, to be named after the mother.
Moreover, in case of divorce, it should be the rule for children to be
restored to the mother, unless there are special reasons for another
decision.</p>

<p>It is evident that in the conditions of modern civilization we cannot
return to matriarchism in its primitive sense. An old patriarch cannot
become the sole sovereign of all his descendants without the
occurrence of grave abuses, no more can this power devolve on a
grandmother. Apart from denomination in the maternal line, I mean by
matriarchism, the legal privilege of the management of the family
conferred on the wife, who is in reality the center of the family.</p>

<p>I will sum up what appears to me to be required, in the following
propositions:</p>

<p>1. Denomination in the maternal line.</p>

<p>2. With the exception of cases in which the wife loses her maternal
rights owing to incapacity, bad conduct or insanity, etc., or when the
law is obliged to deprive her of them, she alone will possess the
guardianship and the management of her children during their minority.</p>

<p>3. The wife will be proprietor and housekeeper of the house and
household. Her work of housekeeping and her maternal duties will be
estimated at their just value, and will have the right to
compensation, equivalent to the husband's work in his business.</p>

<p>4. As long as conjugal union exists, the husband has the right to live
in his wife's house, for the protection he gives to the family, for
the work he gives toward the house and the education of the children,
as well as for his pecuniary contributions toward the expenses of
both.</p>

<p>5. With the exception of contributions to the house and education, and
to the feeding and clothing of the children, the product of the
husband's work and private fortune belong to <span class='pagenum'><a name="Page_524" id="Page_524">[524]</a></span>him, just as the product
and fortune of his wife are her own property. In the case of divorce
there will then be no difficulty in separating the two properties.
Excepting in cases mentioned in the second proposition, which will be
decided by law, the children will belong to the mother only. But as
long as he lives and is able to work, the divorced father must
continue to contribute to the maintenance and education of the
children he has procreated, till they come of age.</p>

<p>These propositions have only a legal value, and will only be required
when the conjoints cannot come to a mutual understanding. They in no
way concern those who are able to live together in mutual concord. A
weak and passive woman will continue as before to subordinate herself
to the advice and opinions of a husband stronger and wiser than
herself.</p>

<p>It is needless to say that, after divorce or separation, things will
not always go smoothly, although more so than at present. The husband
will always have the right to have certain claims decided by law. When
the law is not exclusively in the hands of men, it will be more
capable of protecting the rights of women. Cases in which a mother is
incapable of bringing up her own children, or where the father is
capable of great devotion and sacrifice are not now so rare, but they
are nevertheless exceptional.</p>

<p><b>The Present Day.</b>&mdash;It is not to be expected that the above
propositions will find much support at the present day among the
majority of people, still less that they will soon be realized by the
governing bodies, considering their conservative and idle tendencies
and their inertia. It may be asked, on the other hand, whether the
present laws do not already provide us with the ways and means of
attaining the ideal that we propose. I already see two:</p>

<p>First of all, as pointed out in Chapter XIII, we may enter into
contracts which make the properties entirely separate, and according
to the local legislation in force, fulfill other of the above
propositions. For instance, in some countries, the wife can preserve
by contract the property and management of the house, etc.</p>

<p>In the second place, illegitimate children now bear the family <span class='pagenum'><a name="Page_525" id="Page_525">[525]</a></span>name
of their mother; this is exactly what we desire. When concubinage is
not prosecuted and punished by law, a free marriage could be arranged
by private contract which would fulfill the above conditions. Some
persons, I admit, would require much courage to do this, for it is not
every one who can brave public opinion when he has a good reputation
to lose. Moreover, such unions would not enjoy the protection of the
State. By a little perseverance, however, the public might be induced
to call the woman "Mrs." instead of "Miss."</p>

<p>It is not impossible for unions of this kind between honorable persons
to become more frequent, and gradually compel society to recognize
free unions as the equivalent of traditional, or so-called legal,
marriage, to accord them the same rights and recognize the children
born of them. The conjoints could be named by combining both family
names; for example, if Miss Martin enters into a free union with Mr.
Durand, she might be called Mrs. Martin-Durand, and her husband Mr.
Durand-Martin.</p>

<p><b>Conclusion.</b>&mdash;It may perhaps be thought that I am imagining the
existence of the purest ideal and the happiness of paradise in a world
in which the hereditary quality of men will be no better than it is
to-day. I hope that no reader who has followed me carefully will
regard me as so ingenuous. Then as now there will be intrigues and
disputes, hatred, envy, jealousy, idleness, impropriety, falsehood,
negligence, temper, etc., but their power will be less. There will be
less excuse for these bad qualities and those who possess them will be
regarded as pathological individuals who should be eliminated as much
as possible by means of proper selection, combined with good hygiene
and thorough education.</p>

<p>On the other hand, men of originality and high ideals will be able to
develop much more freely and naturally than at present. They will no
longer be the slaves of power, money, prejudice and routine. They will
not be obliged to conform to religious hypocrisy, but will be able to
speak and act according to their convictions. Marriage, and sexual
relations in general, will no longer be a perpetual conventional
falsehood. The sentiments no longer fettered, will not be led astray
into mischievous ways <span class='pagenum'><a name="Page_526" id="Page_526">[526]</a></span>by artificial excitement, so long as they do
not depend on unhealthy dispositions, for the pretexts and especially
the pecuniary inducement to commit evil actions and contract bad
habits will have been removed as far as possible.</p>

<p>For the same reason prostitution will become almost impossible, for it
will cease to have any reason for existence. Immoderate sexual
intercourse, like other excesses, will not cease to exist, but will be
kept in certain limits by the work which no one will be able to
escape.</p>

<p>At the end of his history of materialism (1874) F.A. Lange wrote as
follows:</p>

<p>"We lay down our pen and terminate our criticism at a time when Europe
is agitated by the social question. In the vast social domain, all the
revolutionary elements of science, religion and politics meet together
and seem prepared for a decisive battle. Whether this battle remains a
simple contest of minds or whether it takes the form of a cataclysm
which will bury thousands of unfortunates in the ruins of a
disappearing period, one thing is certain:&mdash;the new epoch will only
succeed by abolishing egoism, and placing the work of improvement of
the human race in the hands of a human co&ouml;perative society, in place
of our feverish work which has only personal interest at heart.</p>

<p>"The contests which are impending will be mitigated if the minds which
are to direct the people are imbued with the knowledge of human
evolution and historical phenomena.</p>

<p>"We must not abandon the hope that in the remote future great changes
may take place without defiling humanity with fire and bloodshed. It
would certainly be the finest reward for strenuous work of the human
mind, if it could from this time prepare an easy way to that which a
certain future reserves for us, avoiding atrocious sacrifices and
saving the treasures of our civilization to be transmitted to the new
epoch.</p>

<p>"Unfortunately, this prospect has little chance of realization, and we
cannot disguise the fact that blind party passion goes on increasing,
and that the brutal struggle of interests becomes more and more
removed from the influence of theoretical research. However, our
efforts will not all be in vain, and <span class='pagenum'><a name="Page_527" id="Page_527">[527]</a></span>truth will prevail in the end.
In any case the observer who thinks has no right to be silent, simply
because at the present moment he has only a small number of
listeners."</p>

<p>Thirty years ago Lange's pessimism would be comprehensible; but ideas
have progressed since then, and the prospects of to-day give us more
courage for social work.</p>

<p>The Utopian ideas which I have expressed have in no way the pretension
to be new. Analyzing the facts in the most diverse domains, I have
simply attempted to find those which seem to me suited to solve the
sexual problem of the human race most advantageously under the present
social conditions. Every one to-day admits that our sexual life leaves
much to be desired, but is afraid of touching the crumbling edifice.</p>

<p>I leave it to my readers to decide whether my ideas are nothing more
than Utopian, or whether they do not rather represent a realizable
ideal, begging them to reflect as calmly and independently as possible
before giving their judgment.</p>

<p>After all, we have to choose between pessimistic acceptance of the
fatal decay of our race for the benefit of the Mongols, and an
immediate and energetic effort toward selective and educational
improvement, an effort which will alone be capable of reviving our
hereditary vital energy. Whoever decides in favor of the latter
alternative should occupy himself with the sexual question, and boldly
declare war against the domination of private capital, the abuse of
alcohol, and all the prejudices by which we are hampered. He should
abandon the luxury and effeminate comfort of our time and return to
the principles of Lycurgus and the Japanese&mdash;to the education of
character and self-control by methodical training in continuous social
work combined with voluntary fatigue and privation.</p>

<br />
<br />
<br />
<br />
<hr />
<span class='pagenum'><a name="Page_528" id="Page_528">[528]</a></span><br />

<h3>BIBLIOGRAPHICAL REMARKS</h3>
<br />

<p>I shall no doubt be reproached for not having taken sufficient notice
of other works on the subject of this book. I have, however, desired
to express my own opinion without allowing myself to be unduly
influenced by others. I will nevertheless make a few remarks on the
bibliography of this subject.</p>

<p>I may mention the celebrated work of the Italian physician,
Mantigazza, on the <i>Physiology of Love</i>. It is a curious fact that
this author, after his poetic descriptions of love, is in favor of
prostitution. The German socialist, Bebel, has written a very
remarkable book on woman in the past, the present and the future. In
spite of scientific errors, which are easily excused in a self-made
man who became one of the leaders of the German Reichstag, this book
remains a veritable social monument on the sexual question. With the
exception of his strong political bias, and the errors I have just
mentioned I am, on the whole, in accord with the ideas of Bebel.</p>

<p>Another German author, B&ouml;lsche, (<i>Das Liebesleben in der Natur</i>) has
recently described love among all organized beings, including man,
with a tone of forced pleasantry which spoils the profound knowledge
of the author on the zo&ouml;logical and other subjects which he treats.</p>

<p>With regard to German literature, I recommend the <i>Archiv f&uuml;r Rassen
und Gesellschafts' Biologie</i>, edited by Doctor Plotz of Berlin. This
publication has for its object the study of the causes of degeneration
in our race and the remedies for it. Among other articles which have
appeared in this publication I may specially mention those of
Shallmayer on <i>Heredity and Selection in the Life of Races</i>, and
Thurnwald, <i>Town and Country in the Life of the Race</i>. I may also
mention Plotz: <i>Die T&uuml;chtigkeit unserer Rasse und der Schutz der
Schwachen</i>, <span class='pagenum'><a name="Page_529" id="Page_529">[529]</a></span>1895, and <i>Mutterschutz</i>, a journal for the reform of
sexual ethics, 1905.</p>

<p>France has always shone in the domain of the poetry of love and the
art connected with it. Apart from the ancient classics I may refer to
George Sand, Alfred de Musset, Lamartine, and Madame de Stael. In the
practical conception of free love, George Sand was in advance of her
time. Among modern authors there are Paul Bourget; Andr&eacute; Couvreur, who
in <i>La Graine</i> deals with the problem of human selection; Brieux, who
in <i>Les Avari&eacute;s</i>, attacks the social tragedies of venereal disease.
The book of Vacher de Lapouge on social selection is full of
interesting ideas, although too much influenced by the unstable
hypothesis of Gobineau. To make distinct zo&ouml;logical species of
dolichocephalics and brachycephalics, as Vacher de Lapouge attempts,
is a grave error in zo&ouml;logy. Charles Albert: <i>L'Amour Libre</i>, and
Queyrat: <i>La D&eacute;moralization de l'id&eacute;e sexuelle</i>, give the note of
contemporary change in ideas on the sexual question.</p>

<p>In <i>Le Mariage et les Th&eacute;ories Malthusiennes</i> (Paris, 1906) Dr.
Georges Guibert recommends early marriage, but does not take account
of human selection. Remy de Gourmont, <i>Physique de l'amour; Essai sur
l'instinct sexuel</i>, Paris, 1903, describes, very pessimistically, love
in the animal kingdom. Jeanne Deflou (<i>Le Sexualisme</i>, Paris, 1905)
has written a virulent feminine complaint against the injustice of the
stronger sex.</p>

<p>But the French author who has given the most profound, the truest
descriptions of the psychology of love and the sexual appetite is
undoubtedly Guy de Maupassant. No doubt his last illness caused him to
produce certain more or less regrettable works in which certain
pornographic traits appeared. He may, perhaps, be accused of having
too often described the pathology of love, which, by the way, he
admirably understood. Perhaps also, he has too often dealt with
exceptional situations and irresponsible passions. But these are only
details, and we must admit that by drawing attention to the unhealthy
features of our modern sexual life, he compels the reader to reflect,
and inspires him not only with disgust for evil but with profound
sadness and a feeling of revulsion. He often reveals his <span class='pagenum'><a name="Page_530" id="Page_530">[530]</a></span>predilection
for the refined, hypersensitive love of the boudoir which we have
regarded here as a symptom of social degeneration. But this does not
prevent his clear insight into the love of the proletariat, the
peasant or the healthy man. He knows man as well as woman, and if he
has presented them most often under their least moral aspect it is
because he has observed them closely. But occasionally he rises to the
greatest heights of the truest, purest and most profound love.</p>

<br />
<br />
<br />
<br />
<a name="INDEX" id="INDEX"></a><hr />
<span class='pagenum'><a name="Page_531" id="Page_531">[531]</a></span><br />
<br />
<br />
<br />

<h2>INDEX</h2>

<br />
<br />
<br />
<span class='pagenum'><a name="Page_532" id="Page_532">[532]</a></span><br />
<hr />
<span class='pagenum'><a name="Page_533" id="Page_533">[533]</a></span><br />

<h3>INDEX<span class="totoc"><a href="#toc">ToC</a></span></h3>
<br />

<ul><li>Abolitionism, <a href="#Page_316">316</a></li>

<li>Abortion, artificial, <a href="#Page_408">408</a>, <a href="#Page_440">440</a></li>

<li>Abstinence, sexual, <a href="#Page_114">114</a></li>

<li>Accouchement, <a href="#Page_60">60</a></li>

<li>Adornment, <a href="#Page_156">156</a></li>

<li>Adultery, <a href="#Page_373">373</a>, <a href="#Page_412">412</a></li>

<li>Alcohol, effect on embryo, <a href="#Page_37">37</a>, <a href="#Page_268">268</a>, <a href="#Page_462">462</a>
  <ul class="nest">
  <li>effect on sexual appetite, <a href="#Page_88">88</a>, <a href="#Page_100">100</a>, <a href="#Page_266">266</a>, <a href="#Page_332">332</a>, <a href="#Page_503">503</a></li>
  </ul>
</li>

<li>Altruism and Egoism, <a href="#Page_448">448</a></li>

<li>Amorous Intoxication, <a href="#Page_277">277</a>, <a href="#Page_288">288</a></li>

<li>Americanism, <a href="#Page_331">331</a></li>

<li>An&aelig;sthesia, sexual, <a href="#Page_222">222</a></li>

<li>Anthropoid apes, <a href="#Page_145">145</a>, <a href="#Page_195">195</a></li>

<li>Anticonceptional measures, <a href="#Page_423">423</a>, <a href="#Page_497">497</a></li>

<li>Antipathy, <a href="#Page_108">108</a></li>

<li><i>Antony and Cleopatra</i>, <a href="#Page_289">289</a></li>

<li>Ants, <a href="#Page_194">194</a>, <a href="#Page_359">359</a></li>

<li>Art, moral effect of, <a href="#Page_496">496</a>
  <ul class="nest">
  <li>in sexual life, <a href="#Page_489">489</a></li>
  <li>of loving long, <a href="#Page_520">520</a></li>
  <li>and pornography, <a href="#Page_491">491</a></li>
  </ul>
</li>

<li>Aspermia, <a href="#Page_209">209</a></li>

<li>Assaults on minors, <a href="#Page_403">403</a></li>

<li>Atavism, <a href="#Page_29">29</a></li>

<li>Attraction, methods of, <a href="#Page_156">156</a></li>

<li>Audacity, masculine, <a href="#Page_115">115</a><br /><br /></li>


<li>Bachelors, old, <a href="#Page_127">127</a></li>

<li>Bartholin's glands, <a href="#Page_57">57</a></li>

<li>Beauty, <a href="#Page_162">162</a></li>

<li><i>Becket</i>, <a href="#Page_352">352</a></li>

<li>Bees, <a href="#Page_194">194</a></li>

<li><i>Bernheim</i>, <a href="#Page_277">277</a></li>

<li>Bestiality, <a href="#Page_255">255</a></li>

<li><i>Bezzola</i>, <a href="#Page_268">268</a></li>

<li>Birth, <a href="#Page_23">23</a></li>

<li>Blastophthoria, <a href="#Page_36">36</a>, <a href="#Page_268">268</a></li>

<li>Braggardism, sexual, <a href="#Page_120">120</a></li>

<li>Brain, weight of, <a href="#Page_66">66</a>, <a href="#Page_190">190</a></li>

<li><i>Brieux</i>, <a href="#Page_407">407</a>, <a href="#Page_438">438</a></li>

<li>Brothels, <a href="#Page_303">303</a>
  <ul class="nest">
  <li>clandestine, <a href="#Page_307">307</a></li>
  <li>high class, <a href="#Page_310">310</a></li>
  </ul>
</li>

<li>Budding, <a href="#Page_9">9</a></li>

<li>Bullies, <a href="#Page_303">303</a></li>

<li>Butterflies, <a href="#Page_74">74</a><br /><br /></li>


<li><i>Caelius Aurelianus</i>, <a href="#Page_399">399</a></li>

<li><i>Caligula</i>, <a href="#Page_353">353</a></li>

<li>Castration, <a href="#Page_25">25</a></li>

<li><i>Catherine de Medici</i>, <a href="#Page_353">353</a></li>

<li>Catholicism, Roman, <a href="#Page_341">341</a></li>

<li>Cell division, <a href="#Page_6">6</a></li>

<li>Celibacy, <a href="#Page_153">153</a></li>

<li>Children and marriage, <a href="#Page_377">377</a>
  <ul class="nest">
  <li>civil rights of, <a href="#Page_378">378</a></li>
  <li>education of, <a href="#Page_471">471</a></li>
  <li>protection of, <a href="#Page_487">487</a></li>
  </ul>
</li>

<li><i>Chiniqui</i>, <a href="#Page_342">342</a></li>

<li><i>Chauvin, de</i>, <a href="#Page_36">36</a></li>

<li>Civil law, <a href="#Page_368">368</a></li>

<li>Civil marriage, <a href="#Page_370">370</a></li>

<li>Climate and sexual life, <a href="#Page_327">327</a></li>

<li>Clitoris, <a href="#Page_55">55</a></li>

<li>Coeducation, <a href="#Page_481">481</a></li>

<li>Coitus, <a href="#Page_56">56</a></li>

<li>Commandments, <a href="#Page_454">454</a></li>

<li>Conception, regulation of, <a href="#Page_423">423</a></li>

<li>Concubinage, <a href="#Page_322">322</a>, <a href="#Page_406">406</a></li>

<li>Confession, Roman Catholic, <a href="#Page_342">342</a></li>

<li>Conjugation, <a href="#Page_11">11</a></li>

<li>Consanguinity, <a href="#Page_47">47</a></li>

<li>Constellations, <a href="#Page_110">110</a></li>

<li>Continence, <a href="#Page_81">81</a>, <a href="#Page_220">220</a>, <a href="#Page_422">422</a></li>

<li>Coquetry, <a href="#Page_139">139</a></li>

<li>Corpus cavernosum, <a href="#Page_53">53</a>
  <ul class="nest">
  <li>luteum, <a href="#Page_19">19</a></li>
  </ul>
</li>

<li><i>Correggio</i>, <a href="#Page_355">355</a></li>

<li>Correlative sexual characters, <a href="#Page_25">25</a>, <a href="#Page_64">64</a></li>

<li>Council of Trent, <a href="#Page_172">172</a></li>

<li>Cunnilingus, <a href="#Page_230">230</a>, <a href="#Page_275">275</a><br /><br /></li>


<li><i>Darwin</i>, <a href="#Page_32">32</a>, <a href="#Page_34">34</a>, <a href="#Page_39">39</a>, <a href="#Page_480">480</a></li>

<li><i>Debreyne</i>, <a href="#Page_345">345</a></li>

<li>Decidua, <a href="#Page_19">19</a></li>

<li><i>Demosthenes</i>, <a href="#Page_187">187</a></li>

<li>Divorce, <a href="#Page_373">373</a></li>

<li>Domestic animals and plants, <a href="#Page_514">514</a></li>

<li><i>Dubois</i>, <a href="#Page_46">46</a></li>

<li>Duty, <a href="#Page_106">106</a><br /><br /></li>


<li>Ecphoria, <a href="#Page_15">15</a></li>

<li>Ecstasy, <a href="#Page_143">143</a>
  <ul class="nest">
  <li>ecstasy and religion, <a href="#Page_356">356</a></li>
  </ul>
</li>

<li>Education, <a href="#Page_470">470</a>, <a href="#Page_516">516</a></li>

<li>Egoism, <a href="#Page_361">361</a>
  <ul class="nest">
  <li>dual, <a href="#Page_113">113</a></li>
  </ul>
</li>

<li>Egoistic love, <a href="#Page_125">125</a></li>

<li>Embryo, formation of, <a href="#Page_9">9</a><span class='pagenum'><a name="Page_534" id="Page_534">[534]</a></span>
  <ul class="nest">
  <li>rights of, <a href="#Page_411">411</a></li>
  </ul>
</li>

<li>Embryology, <a href="#Page_19">19</a></li>

<li>Endogamy, <a href="#Page_164">164</a></li>

<li>Engram, <a href="#Page_15">15</a></li>

<li>Environment and sexual life, <a href="#Page_326">326</a></li>

<li>Epididymis, <a href="#Page_52">52</a></li>

<li>Epispadias, <a href="#Page_210">210</a></li>

<li>Erection, <a href="#Page_53">53</a></li>

<li>Eroticism, <a href="#Page_121">121</a>, <a href="#Page_485">485</a>
  <ul class="nest">
  <li>and religion, <a href="#Page_354">354</a></li>
  </ul>
</li>

<li>Erotomania, <a href="#Page_258">258</a></li>

<li>Ethnology of sexual life, <a href="#Page_144">144</a></li>

<li>Eunuchs, <a href="#Page_25">25</a>, <a href="#Page_347">347</a></li>

<li>Evolution, <a href="#Page_39">39</a>
  <ul class="nest">
  <li>sexual, <a href="#Page_192">192</a></li>
  </ul>
</li>

<li>Exhibitionism, <a href="#Page_241">241</a>, <a href="#Page_405">405</a></li>

<li>Exogamy, <a href="#Page_164">164</a></li>

<li>Expiation, <a href="#Page_364">364</a><br /><br /></li>


<li>Factory life, <a href="#Page_326">326</a></li>

<li>Fakirs, <a href="#Page_239">239</a></li>

<li>Fertilization of eggs, <a href="#Page_12">12</a></li>

<li>Fetichism, <a href="#Page_142">142</a>, <a href="#Page_240">240</a></li>

<li><i>Fischer</i>, <a href="#Page_36">36</a></li>

<li>Flirtation, <a href="#Page_99">99</a></li>

<li>Free love, <a href="#Page_384">384</a></li>

<li>Free will, <a href="#Page_365">365</a><br /><br /></li>


<li>Genital organs, female, <a href="#Page_55">55</a>
  <ul class="nest">
  <li>organs, male, <a href="#Page_52">52</a></li>
  </ul>
</li>

<li>Germinal cells, <a href="#Page_10">10</a></li>

<li><i>Goethe</i>, <a href="#Page_73">73</a>, <a href="#Page_131">131</a></li>

<li>Gonorrhea, <a href="#Page_212">212</a></li>

<li>Grisettes, <a href="#Page_98">98</a>, <a href="#Page_322">322</a></li>

<li>Guardianship, <a href="#Page_384">384</a></li>

<li><i>Guillaume</i>, <a href="#Page_399">399</a><br /><br /></li>


<li><i>Haeckel</i>, <a href="#Page_10">10</a>, <a href="#Page_34">34</a>, <a href="#Page_40">40</a></li>

<li>"Hand-fasting," <a href="#Page_150">150</a></li>

<li>Heredity, <a href="#Page_14">14</a>, <a href="#Page_28">28</a>
  <ul class="nest">
  <li>of acquired characters, <a href="#Page_34">34</a></li>
  </ul>
</li>

<li><i>Hering</i>, <a href="#Page_14">14</a>, <a href="#Page_35">35</a></li>

<li>Hermaphrodites, <a href="#Page_10">10</a></li>

<li><i>Hertwig</i>, <a href="#Page_11">11</a></li>

<li>Hetaira, <a href="#Page_187">187</a>, <a href="#Page_323">323</a></li>

<li><i>Hirschfeld</i>, <a href="#Page_242">242</a></li>

<li>History, mental anomalies in, <a href="#Page_350">350</a></li>

<li>Homophony, <a href="#Page_16">16</a></li>

<li>Homosexual love, <a href="#Page_241">241</a>, <a href="#Page_251">251</a></li>

<li>Hottentots, <a href="#Page_347">347</a></li>

<li>Human selection, <a href="#Page_412">412</a>, <a href="#Page_509">509</a></li>

<li>Hybridity, <a href="#Page_47">47</a>, <a href="#Page_163">163</a></li>

<li>Hymen, <a href="#Page_55">55</a></li>

<li>Hyper&aelig;sthesia, sexual, <a href="#Page_225">225</a></li>

<li>Hypnotism, <a href="#Page_277">277</a></li>

<li>Hypochondriasis, <a href="#Page_232">232</a>, <a href="#Page_261">261</a></li>

<li>Hypocrisy, sexual, <a href="#Page_123">123</a></li>

<li>Hypospadias, <a href="#Page_210">210</a><br /><br /></li>


<li>Ideal Marriage, <a href="#Page_517">517</a></li>

<li>Idealism, <a href="#Page_132">132</a></li>

<li>Idiots, <a href="#Page_410">410</a>
  <ul class="nest">
  <li>moral, <a href="#Page_261">261</a></li>
  </ul>
</li>

<li>Imaginary love, <a href="#Page_263">263</a></li>

<li>Impotence, <a href="#Page_85">85</a>, <a href="#Page_219">219</a></li>

<li>Incest, <a href="#Page_402">402</a></li>

<li>Insane, sexual anomalies in, <a href="#Page_256">256</a></li>

<li>Internats, <a href="#Page_338">338</a></li>

<li>Inversion, sexual, <a href="#Page_241">241</a>, <a href="#Page_251">251</a></li>

<li>Inverts, marriage of, <a href="#Page_378">378</a></li>

<li>Irradiations of love, <a href="#Page_115">115</a>, <a href="#Page_128">128</a><br /><br /></li>


<li>"Jack the Ripper," <a href="#Page_234">234</a></li>

<li>Jealousy, <a href="#Page_104">104</a>, <a href="#Page_117">117</a>, <a href="#Page_139">139</a>, <a href="#Page_260">260</a></li>

<li><i>Joan of Arc</i>, <a href="#Page_351">351</a></li>

<li><i>J&ouml;rger</i>, <a href="#Page_331">331</a></li>

<li>Jus prim&aelig; noctis, <a href="#Page_151">151</a><br /><br /></li>


<li><i>Keller</i>, <a href="#Page_356">356</a></li>

<li>Kinship, <a href="#Page_107">107</a></li>

<li><i>Krafft-Ebing</i>, <a href="#Page_142">142</a>, <a href="#Page_208">208</a>, <a href="#Page_234">234</a>, <a href="#Page_404">404</a><br /><br /></li>


<li><i>Lamarck</i>, <a href="#Page_39">39</a></li>

<li>Landerziehungsheime, <a href="#Page_477">477</a></li>

<li>Lesbian love, <a href="#Page_275">275</a></li>

<li><i>Liguori</i>, <a href="#Page_341">341</a></li>

<li>Lorettes, <a href="#Page_322">322</a></li>

<li>Love, <a href="#Page_111">111</a></li>

<li>Love and sexual appetite, <a href="#Page_104">104</a>
  <ul class="nest">
  <li>maternal, <a href="#Page_135">135</a></li>
  <li>and religion, <a href="#Page_143">143</a></li>
  </ul>
</li>

<li><i>Lubbock</i>, <a href="#Page_181">181</a></li>

<li>Lycurgus, laws of, <a href="#Page_466">466</a><br /><br /></li>


<li><i>Marchal</i>, <a href="#Page_18">18</a></li>

<li>Mariage de convenance, <a href="#Page_91">91</a></li>

<li>Marriage by purchase, <a href="#Page_170">170</a>
  <ul class="nest">
  <li>by rape, <a href="#Page_170">170</a></li>
  <li>consanguineous, <a href="#Page_164">164</a>, <a href="#Page_387">387</a></li>
  <li>duration of, <a href="#Page_182">182</a></li>
  <li>for money, <a href="#Page_295">295</a></li>
  <li>forms of, <a href="#Page_173">173</a></li>
  <li>hygiene of, <a href="#Page_427">427</a></li>
  <li>ideal, <a href="#Page_517">517</a></li>
  </ul>
</li>

<li>Masochism, <a href="#Page_237">237</a></li>

<li>Masturbation, <a href="#Page_80">80</a>, <a href="#Page_220">220</a>, <a href="#Page_228">228</a></li>

<li>Maternal love, <a href="#Page_135">135</a></li>

<li>Maternity, <a href="#Page_62">62</a></li>

<li>Matriarchism, <a href="#Page_378">378</a>, <a href="#Page_522">522</a></li>

<li><i>Maupassant, Guy de</i>, <a href="#Page_133">133</a>, <a href="#Page_140">140</a>, <a href="#Page_301">301</a>, <a href="#Page_308">308</a></li>

<li>Medical advice, <a href="#Page_421">421</a>, <a href="#Page_434">434</a>
  <ul class="nest">
  <li>secrecy, <a href="#Page_435">435</a></li>
  </ul>
</li>

<li>Medicine and sexual life, <a href="#Page_418">418</a></li>

<li>Medico-legal case, <a href="#Page_413">413</a></li>

<li><i>Mendel</i>, <a href="#Page_30">30</a></li>

<li>Menstruation, <a href="#Page_56">56</a></li>

<li>Mental Capacity, <a href="#Page_67">67</a></li>

<li><i>Mercier</i>, <a href="#Page_67">67</a></li>

<li><i>Merrifield</i>, <a href="#Page_36">36</a></li>

<li><i>Messalina</i>, <a href="#Page_353">353</a></li>

<li><i>Meynert</i>, <a href="#Page_67">67</a></li>

<li><i>Mill, Stuart</i>, <a href="#Page_69">69</a></li>

<li>Mistresses, <a href="#Page_323">323</a></li>

<li>Mitosis, <a href="#Page_7">7</a><span class='pagenum'><a name="Page_535" id="Page_535">[535]</a></span></li>

<li>Mneme, <a href="#Page_14">14</a></li>

<li>Modesty, <a href="#Page_126">126</a>, <a href="#Page_141">141</a></li>

<li><i>M&oelig;bius</i>, <a href="#Page_65">65</a></li>

<li>Money, cult of, <a href="#Page_502">502</a></li>

<li>"Monkey's love," <a href="#Page_136">136</a></li>

<li>Monogamy, <a href="#Page_173">173</a></li>

<li>Morality, <a href="#Page_445">445</a></li>

<li>Mormons, <a href="#Page_174">174</a></li>

<li><i>Moses</i>, <a href="#Page_454">454</a></li>

<li><i>Murillo</i>, <a href="#Page_355">355</a></li>

<li>Mysogynists' ball, <a href="#Page_249">249</a><br /><br /></li>


<li><i>Napoleon</i>, <a href="#Page_352">352</a></li>

<li>Narcotics and sexual life, <a href="#Page_503">503</a></li>

<li>Natural selection, <a href="#Page_42">42</a></li>

<li>Neo-malthusianism, <a href="#Page_463">463</a></li>

<li><i>Nero</i>, <a href="#Page_353">353</a></li>

<li>Nocturnal emissions, <a href="#Page_79">79</a></li>

<li>Nudity, <a href="#Page_157">157</a></li>

<li>Nymphomania, <a href="#Page_97">97</a>, <a href="#Page_268">268</a><br /><br /></li>


<li>Old maids, <a href="#Page_129">129</a></li>

<li>Onanism, <a href="#Page_228">228</a></li>

<li>Ontogeny, <a href="#Page_40">40</a>
  <ul class="nest">
  <li>of sexual life, <a href="#Page_200">200</a></li>
  </ul>
</li>

<li>Orgasm, veneral, <a href="#Page_57">57</a></li>

<li>Ovulation, <a href="#Page_19">19</a><br /><br /></li>


<li>Pal&aelig;ontology, <a href="#Page_39">39</a></li>

<li>Pangenesis, <a href="#Page_34">34</a></li>

<li>Paradoxy, sexual, <a href="#Page_221">221</a></li>

<li>Parthenogenesis, <a href="#Page_9">9</a></li>

<li>Passiveness in woman, <a href="#Page_130">130</a></li>

<li>Paternity, inquiry into, <a href="#Page_383">383</a></li>

<li>Pathology of sexual organs, <a href="#Page_209">209</a></li>

<li>Patriarchism, <a href="#Page_159">159</a></li>

<li>Patriotism, <a href="#Page_108">108</a></li>

<li><i>Paul, St</i>, <a href="#Page_352">352</a></li>

<li>Pedagogy and the sexual question, <a href="#Page_470">470</a></li>

<li>Pederasty, <a href="#Page_244">244</a></li>

<li>Pederosis, <a href="#Page_254">254</a></li>

<li>Penal law in sexual matters, <a href="#Page_396">396</a></li>

<li>Penis, <a href="#Page_53">53</a></li>

<li>Phallus, <a href="#Page_150">150</a></li>

<li>Phylogeny, <a href="#Page_40">40</a>
  <ul class="nest">
  <li>of love, <a href="#Page_108">108</a></li>
  <li>sexual life, <a href="#Page_193">193</a></li>
  </ul>
</li>

<li>Pimps, <a href="#Page_88">88</a></li>

<li>Pithecanthropus, <a href="#Page_46">46</a></li>

<li>Placenta, <a href="#Page_21">21</a></li>

<li>Police and prostitution, <a href="#Page_308">308</a></li>

<li>Polities and sexual question, <a href="#Page_461">461</a>, <a href="#Page_467">467</a>, <a href="#Page_506">506</a></li>

<li>Polyandry, <a href="#Page_173">173</a></li>

<li>Polygamy, <a href="#Page_173">173</a></li>

<li>Pornography, <a href="#Page_85">85</a>, <a href="#Page_121">121</a>, <a href="#Page_140">140</a>, <a href="#Page_406">406</a>, <a href="#Page_506">506</a></li>

<li>Pregnancy, <a href="#Page_23">23</a>, <a href="#Page_58">58</a>, <a href="#Page_433">433</a></li>

<li>Prejudice and tradition, <a href="#Page_505">505</a></li>

<li>Preventive membranes, <a href="#Page_425">425</a></li>

<li>Procreative instinct, <a href="#Page_92">92</a>, <a href="#Page_116">116</a></li>

<li>Promiscuity, <a href="#Page_148">148</a>, <a href="#Page_173">173</a></li>

<li>Prostate, <a href="#Page_53">53</a></li>

<li>Prostitutes, fate of, <a href="#Page_314">314</a>
  <ul class="nest">
  <li>number of, <a href="#Page_308">308</a></li>
  <li>psychology of, <a href="#Page_97">97</a>, <a href="#Page_308">308</a></li>
  <li>training of, <a href="#Page_306">306</a></li>
  <li>varieties of, <a href="#Page_312">312</a></li>
  </ul>
</li>

<li>Prostitution, <a href="#Page_88">88</a>, <a href="#Page_97">97</a>, <a href="#Page_185">185</a>, <a href="#Page_298">298</a>, <a href="#Page_308">308</a>, <a href="#Page_377">377</a>
  <ul class="nest">
  <li>regulation of, <a href="#Page_316">316</a></li>
  <li>and sexual perversion, <a href="#Page_314">314</a></li>
  </ul>
</li>

<li>Protectors, <a href="#Page_303">303</a></li>

<li>Protoplasm, <a href="#Page_6">6</a></li>

<li>Proxenetism, <a href="#Page_88">88</a>, <a href="#Page_298">298</a>, <a href="#Page_406">406</a></li>

<li>Prudery, <a href="#Page_126">126</a>, <a href="#Page_141">141</a></li>

<li>Psychic impotence, <a href="#Page_85">85</a>, <a href="#Page_219">219</a></li>

<li>Psychic irradiations of love, <a href="#Page_115">115</a>, <a href="#Page_128">128</a></li>

<li>Psychopathology, sexual, <a href="#Page_216">216</a></li>

<li>Puberty, <a href="#Page_77">77</a><br /><br /></li>


<li>Race and sexual life, <a href="#Page_189">189</a></li>

<li>Rape, <a href="#Page_402">402</a></li>

<li>Rational selection, <a href="#Page_464">464</a></li>

<li>Religion and love, <a href="#Page_143">143</a></li>

<li>Religion and sexual life, <a href="#Page_340">340</a></li>

<li>Religious eroticism, <a href="#Page_347">347</a>
  <ul class="nest">
  <li>prudery, <a href="#Page_346">346</a></li>
  </ul>
</li>

<li>Reproduction in vertebrates, <a href="#Page_51">51</a></li>

<li>Restriction in sexual life, <a href="#Page_387">387</a></li>

<li>Retaliation, <a href="#Page_364">364</a></li>

<li>Rights in sexual life, <a href="#Page_358">358</a></li>

<li>Right to satisfaction of the sexual appetite, <a href="#Page_373">373</a></li>

<li><i>Rousseau</i>, <a href="#Page_237">237</a>, <a href="#Page_352">352</a><br /><br /></li>


<li><i>Sade, Marquis de</i>, <a href="#Page_235">235</a></li>

<li>Sadism, <a href="#Page_234">234</a>, <a href="#Page_404">404</a>, <a href="#Page_486">486</a></li>

<li>Satyriasis, <a href="#Page_258">258</a></li>

<li><i>Schiller</i>, <a href="#Page_59">59</a></li>

<li><i>Schopenhauer</i>, <a href="#Page_65">65</a></li>

<li><i>Schwann</i>, <a href="#Page_6">6</a></li>

<li><i>Seguin</i>, <a href="#Page_327">327</a></li>

<li>Selection, contrary, <a href="#Page_465">465</a>
  <ul class="nest">
  <li>human, <a href="#Page_412">412</a>, <a href="#Page_509">509</a></li>
  <li>natural, <a href="#Page_42">42</a></li>
  <li>rational, <a href="#Page_464">464</a></li>
  </ul>
</li>

<li>Semen, <a href="#Page_53">53</a></li>

<li><i>Semon</i>, <a href="#Page_14">14</a>, <a href="#Page_32">32</a></li>

<li>Seminal vesicles, <a href="#Page_52">52</a></li>

<li>Senile paradoxy, <a href="#Page_265">265</a></li>

<li>Sexual appetite in man, <a href="#Page_72">72</a>
  <ul class="nest">
  <li>appetite in woman, <a href="#Page_92">92</a>, <a href="#Page_130">130</a></li>
  <li>disorders, <a href="#Page_440">440</a></li>
  <li>excitation, <a href="#Page_86">86</a></li>
  <li>hygiene, <a href="#Page_420">420</a></li>
  <li>morality, <a href="#Page_445">445</a>, <a href="#Page_450">450</a></li>
  <li>pathology, <a href="#Page_208">208</a></li>
  <li>perversion, <a href="#Page_234">234</a>, <a href="#Page_273">273</a>, <a href="#Page_404">404</a>, <a href="#Page_482">482</a></li>
  <li>power, <a href="#Page_81">81</a>, <a href="#Page_203">203</a></li>
  <li>selection, <a href="#Page_161">161</a></li>
  </ul>
</li>

<li>Sexes, production of, <a href="#Page_176">176</a></li>

<li><i>Shakespere</i>, <a href="#Page_267">267</a></li>

<li>Shame, sense of, <a href="#Page_157">157</a><span class='pagenum'><a name="Page_536" id="Page_536">[536]</a></span></li>

<li>Social position, <a href="#Page_334">334</a></li>

<li>Sodomy, <a href="#Page_255">255</a></li>

<li>Soft chancre, <a href="#Page_215">215</a></li>

<li><i>Solomon</i>, <a href="#Page_353">353</a></li>

<li>Spermatorrhea, <a href="#Page_210">210</a></li>

<li>Spermatozoa, <a href="#Page_11">11</a></li>

<li><i>Spinoza</i>, <a href="#Page_366">366</a></li>

<li>Standard of human value, <a href="#Page_478">478</a>, <a href="#Page_513">513</a></li>

<li>Struggle for existence, <a href="#Page_42">42</a></li>

<li>Succession, right of, <a href="#Page_394">394</a></li>

<li>Suckling, <a href="#Page_62">62</a></li>

<li>Suggestion in art, <a href="#Page_291">291</a>
  <ul class="nest">
  <li>in love, <a href="#Page_284">284</a></li>
  <li>in sexual life, <a href="#Page_277">277</a></li>
  <li>in sexual anomalies, <a href="#Page_272">272</a>, <a href="#Page_291">291</a></li>
  </ul>
</li>

<li>Sympathy, <a href="#Page_284">284</a></li>

<li>Syphilis, <a href="#Page_213">213</a><br /><br /></li>


<li>Testicles, <a href="#Page_52">52</a></li>

<li><i>Themis</i>, <a href="#Page_353">353</a></li>

<li><i>Tiberius</i>, <a href="#Page_365">365</a></li>

<li><i>Tolstoi</i>, <a href="#Page_352">352</a></li>

<li>Types to eliminate and perpetuate, <a href="#Page_512">512</a><br /><br /></li>


<li>Urnings, <a href="#Page_242">242</a></li>

<li>Uterus, <a href="#Page_21">21</a></li>

<li>Utopia, <a href="#Page_499">499</a><br /><br /></li>


<li>Vagabondage, <a href="#Page_331">331</a></li>

<li>Vagina, <a href="#Page_55">55</a></li>

<li><i>Van Beneden</i>, <a href="#Page_11">11</a></li>

<li>Venereal diseases, <a href="#Page_211">211</a>, <a href="#Page_376">376</a>, <a href="#Page_507">507</a></li>

<li>Virgins, cult of, <a href="#Page_154">154</a></li>

<li>Vitellus, <a href="#Page_11">11</a></li>

<li><i>Vries, de</i>, <a href="#Page_17">17</a>, <a href="#Page_32">32</a>, <a href="#Page_43">43</a><br /><br /></li>


<li>War, <a href="#Page_461">461</a></li>

<li><i>Weismann</i>, <a href="#Page_10">10</a>, <a href="#Page_17">17</a>, <a href="#Page_32">32</a>, <a href="#Page_34">34</a></li>

<li><i>Westermark</i>, <a href="#Page_145">145</a>, <a href="#Page_181">181</a>, <a href="#Page_196">196</a></li>

<li>Wealth and poverty, <a href="#Page_333">333</a></li>

<li>White slavery, <a href="#Page_305">305</a></li>

<li>Woman, emancipation of, <a href="#Page_504">504</a></li>

<li>Womb, <a href="#Page_21">21</a><br /><br /></li>


<li>Yolk, <a href="#Page_11">11</a><br /><br /></li>


<li><i>Zeller</i>, <a href="#Page_355">355</a></li>

<li><i>Zola</i>, <a href="#Page_323">323</a>, <a href="#Page_407">407</a></li>
</ul>

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