II.

Beauty to Some Extent Consists Primitively in an Exaggeration of the Sexual Characters—The Sexual Organs—Mutilations, Adornments, and Garments—Sexual Allurement the Original Object of Such Devices—The Religious Element—Unæsthetic Character of the Sexual Organs—Importance of the Secondary Sexual Characters—The Pelvis and Hips—Steatopygia—Obesity—Gait—The Pregnant Woman as a Mediæval Type of Beauty—The Ideals of the Renaissance—The Breasts—The Corset—Its Object—Its History—Hair—The Beard—The Element of National or Racial Type in Beauty—The Relative Beauty of Blondes and Brunettes—The General European Admiration for Blondes—The Individual Factors in the Constitution of the Idea of Beauty—The Love of the Exotic.

In the constitution of our ideals of masculine and feminine beauty it was inevitable that the sexual characters should from a very early period in the history of man form an important element. From a primitive point of view a sexually desirable and attractive person is one whose sexual characters are either naturally prominent or artificially rendered so. The beautiful woman is one endowed, as Chaucer expresses it,

"With buttokes brode and brestës rounde and hye";

that is to say, she is the woman obviously best fitted to bear children and to suckle them. These two physical characters, indeed, since they represent aptitude for the two essential acts of motherhood, must necessarily tend to be regarded as beautiful among all peoples and in all stages of culture, even in high stages of civilization when more refined and perverse ideals tend to find favor, and at Pompeii as a decoration on the east side of the Purgatorium of the Temple of Isis we find a representation of Perseus rescuing Andromeda, who is shown as a woman with a very small head, small hands and feet, but with a fully developed body, large breasts, and large projecting nates.[[134]]

To a certain extent—and, as we shall see, to a certain extent only—the primary sexual characters are objects of admiration among primitive peoples. In the primitive dances of many peoples, often of sexual significance, the display of the sexual organs on the part of both men and women is frequently a prominent feature. Even down to mediæval times in Europe the garments of men sometimes permitted the sexual organs to be visible. In some parts of the world, also, the artificial enlargement of the female sexual organs is practised, and thus enlarged they are considered an important and attractive feature of beauty.

Sir Andrew Smith informed Darwin that the elongated nymphæ (or "Hottentot apron") found among the women of some South African tribes was formerly greatly admired by the men (Descent of Man, Chapter XIX). This formation is probably a natural peculiarity of the women of these races which is very much exaggerated by intentional manipulation due to the admiration it arouses. The missionary Merensky reported the prevalence of the practice of artificial elongation among the Basuto and other peoples, and the anatomical evidence is in favor of its partly artificial character. (The Hottentot apron is fully discussed by Ploss and Bartels, Das Weib, bd. I, sec. vi.)

In the Jaboo country on the Bight of Benin in West Africa, Daniell stated, it was considered ornamental to elongate the labia and the clitoris artificially; small weights were appended to the clitoris and gradually increased. (W. F. Daniell, Topography of Gulf of Guinea, 1849, pp. 24, 53.)

Among the Bawenda of the northern Transvaal, the missionary Wessmann states, it is customary for young girls from the age of 8 to spend a certain amount of time every day in pulling the labia majora in order to elongate them; in selecting a wife the young men attach much importance to this elongation, and the girl whose labia stand out most is most attractive. (Zeitschrift für Ethnologie, 1894, ht. 4, p. 363.)

It may be added that in various parts of the world mutilations of the sexual organs of men and women, or operations upon them, are practiced, for reasons which are imperfectly known, since it usually happens that the people who practice them are unable to give the reason for this practice, or they assign a reason which is manifestly not that which originally prompted the practice. Thus, the excision of the clitoris, practiced in many parts of East Africa and frequently supposed to be for the sake of dulling sexual feeling (J. S. King Journal of the Anthropological Society, Bombay, 1890, p. 2), seems very doubtfully accounted for thus, for the women have it done of their own accord; "all Sobo women [Niger coast] have their clitoris cut off; unless they have this done they are looked down upon, as slave women who do not get cut; as soon, therefore, as a Sobo woman has collected enough money, she goes to an operating woman and pays her to do the cutting." (Journal of the Anthropological Institute, August-November, 1898, p. 117.) The Comte de Cardi investigated this matter in the Niger Delta: "I have questioned both native men and women," he states, "to try and get the natives' reason for this rite, but the almost universal answer to my queries was, 'it is our country's fashion.'" One old man told him it was practiced because favorable to continence, and several old women said that once the women of the land used to suffer from a peculiar kind of madness which this rite reduced. (Journal of the Anthropological Institute, August-November, 1899, p. 59.) In the same way the subincision of the urethra (mika operation of Australia) is frequently supposed to be for the purpose of preventing conception (See, e.g., the description of the operation by J. G. Garson, Medical Press, February 21, 1894), but this is very doubtful, and E. C. Stirling found that subincised natives often had large families. (Intercolonial Quarterly Journal of Medicine and Surgery, 1894.)

A passage in the Mainz Chronicle for 1367 (as quoted by Schultz, Das Höfische Leben, p. 297) shows that at that time the tunics of the men were so made that it was always possible for the sexual organs to be seen in walking or sitting.

This insistence on the naked sexual organs as objects of attraction is, however, comparatively rare, and confined to peoples in a low state of culture. Very much more widespread is the attempt to beautify and call attention to the sexual organs by tattooing,[[135]] by adornment and by striking peculiarities of clothing. The tendency for beauty of clothing to be accepted as a substitute for beauty of body appears early in the history of mankind, and, as we know, tends to be absolutely accepted in civilization.[[136]] "We exclaim," as Goethe remarks, "'What a beautiful little foot!' when we have merely seen a pretty shoe; we admire the lovely waist when nothing has met out eyes but an elegant girdle." Our realities and our traditional ideals are hopelessly at variance; the Greeks represented their statues without pubic hair because in real life they had adopted the oriental custom of removing the hairs; we compel our sculptors and painters to make similar representations, though they no longer correspond either to realities or to our own ideas of what is beautiful and fitting in real life. Our artists are themselves equally ignorant and confused, and, as Stratz has repeatedly shown, they constantly reproduce in all innocence the deformations and pathological characters of defective models. If we were honest, we should say—like the little boy before a picture of the Judgment of Paris, in answer to his mother's question as to which of the three goddesses he thought most beautiful—"I can't tell, because they haven't their clothes on."

The concealment actually attained was not, however, it would appear, originally sought. Various authors have brought together evidence to show that the main primitive purpose of adornment and clothing among savages is not to conceal the body, but to draw attention to it and to render it more attractive. Westermarck, especially, brings forward numerous examples of savage adornments which serve to attract attention to the sexual regions of man and woman.[[137]] He further argues that the primitive object of various savage peoples in practicing circumcision, as other similar mutilations, is really to secure sexual attractiveness, whatever religious significance they may sometimes have developed subsequently. A more recent view represents the magical influence of both adornment and mutilation as primary, as a method of guarding and insulating dangerous bodily functions. Frazer, in The Golden Bough, is the most able and brilliant champion of this view, which undoubtedly embodies a large element of truth, although it must not be accepted to the absolute exclusion of the influence of sexual attractiveness. The two are largely woven in together.[[138]]

There is, indeed, a general tendency for the sexual functions to take on a religious character and for the sexual organs to become sacred at a very early period in culture. Generation, the reproductive force in man, animals, and plants, was realized by primitive man to be a fact of the first magnitude, and he symbolized it in the sexual organs of man and woman, which thus attained to a solemnity which was entirely independent of purposes of sexual allurement. Phallus worship may almost be said to be a universal phenomenon; it is found even among races of high culture, among the Romans of the Empire and the Japanese to-day; it has, indeed, been thought by some that one of the origins of the cross is to be found in the phallus.

"Hardly any other object," remarks Dr. Richard Andree, "has been with such great unanimity represented by nearly all peoples as the phallus, the symbol of procreative force in the religions of the East and an object of veneration at public festivals. In the Moabitic Baal Peor, in the cult of Dionysos, everywhere, indeed, except in Persia, we meet with Priapic representations and the veneration accorded to the generative organ. It is needless to refer to the great significance of the Linga puja, the procreative organ of the god Siva, in India, a god to whom more temples were erected than to any other Indian deity. Our museums amply show how common phallic representations are in Africa, East Asia, the Pacific, frequently in connection with religious worship." (R. Andree, "Amerikansche Phallus-Darstellungen," Zeitschrift für Ethnologie, 1895, ht. 6, p. 678.)

Women have no external generative organ like the phallus to play a large part in life as a sacred symbol. There is, however, some reason to believe that the triangle is to some extent such a symbol. Lejeune ("La Representation Sexuelle en Religion, Art, et Pédagogie," Bulletin de la Société d'Anthropologie, Paris, October 3, 1901) brings forward reasons in favor of the view that the triangular hair-covered region of the mons veneris has had considerable significance in this respect, and he presents various primitive figures in illustration.

Apart from the religions and magical properties so widely accorded to the primary sexual characters, there are other reasons why they should not often have gained or long retained any great importance as objects of sexual allurement. They are unnecessary and inconvenient for this purpose. The erect attitude of man gives them here, indeed, an advantage possessed by very few animals, among whom it happens with extreme rarity that the primary sexual characters are rendered attractive to the eye of the opposite sex, though they often are to the sense of smell. The sexual regions constitute a peculiarly vulnerable spot, and remain so even in man, and the need for their protection which thus exists conflicts with the prominent display required for a sexual allurement. This end is far more effectively attained, with greater advantage and less disadvantage, by concentrating the chief ensigns of sexual attractiveness on the upper and more conspicuous parts of the body. This method is well-nigh universal among animals as well as in man.

There is another reason why the sexual organs should be discarded as objects of sexual allurement, a reason which always proves finally decisive as a people advances in culture. They are not æsthetically beautiful. It is fundamentally necessary that the intromittent organ of the male and the receptive canal of the female should retain their primitive characteristics; they cannot, therefore, be greatly modified by sexual or natural selection, and the exceedingly primitive character they are thus compelled to retain, however sexually desirable and attractive they may become to the opposite sex under the influence of emotion, can rarely be regarded as beautiful from the point of view of æsthetic contemplation. Under the influence of art there is a tendency for the sexual organs to be diminished in size, and in no civilized country has the artist ever chosen to give an erect organ to his representations of ideal masculine beauty. It is mainly because the unæsthetic character of a woman's sexual region is almost imperceptible in any ordinary and normal position of the nude body that the feminine form is a more æsthetically beautiful object of contemplation than the masculine. Apart from this character we are probably bound, from a strictly æsthetic point of view, to regard the male form as more æsthetically beautiful.[[139]] The female form, moreover, usually overpasses very swiftly the period of the climax of its beauty, often only retaining it during a few weeks.

The following communication from a correspondent well brings out the divergences of feeling in this matter:

"You write that the sex organs, in an excited condition, cannot be called æsthetic. But I believe that they are a source, not only of curiosity and wonder to many persons, but also objects of admiration. I happen to know of one man, extremely intellectual and refined, who delights in lying between his mistress's thighs and gazing long at the dilated vagina. Also another man, married, and not intellectual, who always tenderly gazes at his wife's organs, in a strong light, before intercourse, and kisses her there and upon the abdomen. The wife, though amative, confessed to another woman that she could not understand the attraction. On the other hand, two married men have told me that the sight of their wives' genital parts would disgust them, and that they have never seen them.

"If the sexual parts cannot be called æsthetic, they have still a strong charm for many passionate lovers, of both sexes, though not often, I believe, among the unimaginative and the uneducated, who are apt to ridicule the organs or to be repelled by them. Many women confess that they are revolted by the sight of even a husband's complete nudity, though they have no indifference for sexual embraces. I think that the stupid bungle of Nature in making the generative organs serve as means of relieving the bladder has much to do with this revulsion. But some women of erotic temperament find pleasure in looking at the penis of a husband or lover, in handling it, and kissing it. Prostitutes do this in the way of business; some chaste, passionate wives act thus voluntarily. This is scarcely morbid, as the mammalia of most species smell and lick each others' genitals. Probably primitive man did the same."

Brantôme (Vie des Dames Galantes, Discours II) has some remarks to much the same effect concerning the difference between men, some of whom take no pleasure in seeing the private parts of their wives or mistresses, while others admire them and delight to kiss them.

I must add that, however natural or legitimate the attraction of the sexual parts may be to either sex, the question of their purely æsthetic beauty remains unaffected.

Remy de Gourmont, in a discussion of the æsthetic element in sexual beauty, considers that the invisibility of the sexual organs is the decisive fact in rendering women more beautiful than men. "Sex, which is sometimes an advantage, is always a burden and always a flaw; it exists for the race and not for the individual. In the human male, and precisely because of his erect attitude, sex is the predominantly striking and visible fact, the point of attack in a struggle at close quarters, the point aimed at from a distance, an obstacle for the eye, whether regarded as a rugosity on the surface or as breaking the middle of a line. The harmony of the feminine body is thus geometrically much more perfect, especially when we consider the male and the female at the moment of desire when they present the most intense and natural expression of life. Then the woman, whose movements are all interior, or only visible by the undulation of her curves, preserves her full æsthetic value, while the man, as it were, all at once receding toward the primitive state of animality, seems to throw off all beauty and become reduced to the simple and naked condition of a genital organism." (Remy de Gourmont, Physique de l'Amour, p. 69.) Remy de Gourmont proceeds, however, to point out that man has his revenge after a woman has become pregnant, and that, moreover, the proportions of the masculine body are more beautiful than those of the feminine body.

The primary sexual characters of man and woman have thus never at any time played a very large part in sexual allurement. With the growth of culture, indeed, the very methods which had been adopted to call attention to the sexual organs were by a further development retained for the purpose of concealing them. From the first the secondary sexual characters have been a far more widespread method of sexual allurement than the primary sexual characters, and in the most civilized countries to-day they still constitute the most attractive of such methods to the majority of the population.

The main secondary sexual characters in woman and the type which they present in beautiful and well-developed persons are summarized as follows by Stratz, who in his book on the beauty of the body in woman sets forth the reasons for the characteristics here given:—

(Stratz, Die Schönheit des Weiblichen Körpers, fourteenth edition, 1903, p. 200. This statement agrees at most points with my own exposition of the secondary sexual characters: Man and Woman, fourth edition, revised and enlarged, 1904.)

Thus we find, among most of the peoples of Europe, Asia, and Africa, the chief continents of the world, that the large hips and buttocks of women are commonly regarded as an important feature of beauty. This secondary sexual character represents the most decided structural deviation of the feminine type from the masculine, a deviation demanded by the reproductive function of women, and in the admiration it arouses sexual selection is thus working in a line with natural selection. It cannot be said that, except in a very moderate degree, it has always been regarded as at the same time in a line with claims of purely æsthetic beauty. The European artist frequently seeks to attenuate rather than accentuate the protuberant lines of the feminine hips, and it is noteworthy that the Japanese also regard small hips as beautiful. Nearly everywhere else large hips and buttocks are regarded as a mark of beauty, and the average man is of this opinion even in the most æsthetic countries. The contrast of this exuberance with the more closely knit male form, the force of association, and the unquestionable fact that such development is the condition needed for healthy motherhood, have served as a basis for an ideal of sexual attractiveness which appeals to nearly all people more strongly than a more narrowly æsthetic ideal, which must inevitably be somewhat hermaphroditic in character.

Broad hips, which involve a large pelvis, are necessarily a characteristic of the highest human races, because the races with the largest heads must be endowed also with the largest pelvis to enable their large heads to enter the world. The white race, according to Bacarisse, has the broadest sacrum, the yellow race coming next, the black race last. The white race is also stated to show the greatest curvature of the sacrum, the yellow race next, while the black race has the flattest sacrum.[[140]] The black race thus possesses the least developed pelvis, the narrowest, and the flattest. It is certainly not an accidental coincidence that it is precisely among people of black race that we find a simulation of the large pelvis of the higher races admired and cultivated in the form of steatopygia. This is an enormously exaggerated development of the subcutaneous layer of fat which normally covers the buttocks and upper parts of the thighs in woman, and in this extreme form constitutes a kind of natural fatty tumor. Steatopygia cannot be said to exist, according to Deniker, unless the projection of the buttocks exceeds 4 per cent of the individual's height; it frequently equals 10 per cent. True steatopygia only exists among Bushman and Hottentot women, and among the peoples who are by blood connected with them. An unusual development of the buttocks is, however, found among the Woloffs and many other African peoples.[[141]] There can be no doubt that among the black peoples of Africa generally, whether true steatopygia exists among them or not, extreme gluteal development is regarded as a very important, if not the most important, mark of beauty, and Burton stated that a Somali man was supposed to choose his wife by ranging women in a row and selecting her who projected farthest a tergo.[[142]] In Europe, it must be added, clothing enables this feature of beauty to be simulated. Even by some African peoples the posterior development has been made to appear still larger by the use of cushions, and in England in the sixteenth century we find the same practice well recognized, and the Elizabethan dramatists refer to the "bum-roll," which in more recent times has become the bustle, devices which bear witness to what Watts, the painter, called "the persistent tendency to suggest that the most beautiful half of humanity is furnished with tails."[[143]] In reality, as we see, it is simply a tendency, not to simulate an animal character, but to emphasize the most human and the most feminine of the secondary sexual characters, and therefore, from the sexual point of view, a beautiful feature.[[144]]

Sometimes admiration for this characteristic is associated with admiration for marked obesity generally, and it may be noted that a somewhat greater degree of fatness may also be regarded as a feminine secondary sexual character. This admiration is specially marked among several of the black peoples of Africa, and here to become a beauty a woman must, by drinking enormous quantities of milk, seek to become very fat. Sonnini noted that to some extent the same thing might be found among the Mohammedan women of Egypt. After bright eyes and a soft, polished, hairless skin, an Egyptian woman, he stated, most desired to obtain embonpoint; men admired fat women and women sought to become fat. "The idea of a very fat woman," Sonnini adds, "is nearly always accompanied in Europe by that of softness of flesh, effacement of form, and defect of elasticity in the outlines. It would be a mistake thus to represent the women of Turkey in general, where all seek to become fat. It is certain that the women of the East, more favored by Nature, preserve longer than others the firmness of the flesh, and this precious property, joined to the freshness and whiteness of their skin, renders them very agreeable. It must be added that in no part of the world is cleanliness carried so far as by the women of the East."[[145]]

The special characteristics of the feminine hips and buttocks become conspicuous in walking and may be further emphasized by the special method of walking or carriage. The women of some southern countries are famous for the beauty of their way of walk; "the goddess is revealed by her walk," as Virgil said. In Spain, especially, among European countries, the walk very notably gives expression to the hips and buttocks. The spine is in Spain very curved, producing what is termed ensellure, or saddle-back—a characteristic which gives great flexibility to the back and prominence to the gluteal regions, sometimes slightly simulating steatopygia. The vibratory movement naturally produced by walking and sometimes artificially heightened thus becomes a trait of sexual beauty. Outside of Europe such vibration of the flanks and buttocks is more frankly displayed and cultivated as a sexual allurement. The Papuans are said to admire this vibratory movement of the buttocks in their women. Young girls are practiced in it by their mothers for hours at a time as soon as they have reached the age of 7 or 8, and the Papuan maiden walks thus whenever she is in the presence of men, subsiding into a simpler gait when no men are present. In some parts of tropical Africa the women walk in this fashion. It is also known to the Egyptians, and by the Arabs is called ghung.[[146]] As Mantegazza remarks, the essentially feminine character of this gait makes it a method of sexual allurement. It should be observed that it rests on feminine anatomical characteristics, and that the natural walk of a femininely developed woman is inevitably different from that of a man.

In an elaborate discussion of beauty of movement Stratz summarizes the special characters of the gait in woman as follows: "A woman's walk is chiefly distinguished from a man's by shorter steps, the more marked forward movement of the hips, the greater length of the phase of rest in relation to the phase of motion, and by the fact that the compensatory movements of the upper parts of the body are less powerfully supported by the action of the arms and more by the revolution of the flanks. A man's walk has a more pushing and active character, a woman's a more rolling and passive character; while a man seems to seek to catch his fleeing equilibrium, a woman seems to seek to preserve the equilibrium she has reached.... A woman's walk is beautiful when it shows the definitely feminine and rolling character, with the greatest predominance of the moment of extension over that of flexion." (Stratz, Die Schönheit des Weiblichen Körpers, fourteenth edition, p. 275.)

An occasional development of the idea of sexual beauty as associated with developed hips is found in the tendency to regard the pregnant woman as the most beautiful type. Stratz observes that a woman artist once remarked to him that since motherhood is the final aim of woman, and a woman reaches her full flowering period in pregnancy, she ought to be most beautiful when pregnant. This is so, Stratz replied, if the period of her full physical bloom chances to correspond with the early months of pregnancy, for with the onset of pregnancy metabolism is heightened, the tissues become active, the tone of the skin softer and brighter, the breasts firmer, so that the charm of fullest bloom is increased until the moment when the expansion of the womb begins to destroy the harmony of the form. At one period of European culture, however,—at a moment and among a people not very sensitive to the most exquisite æsthetic sensations,—the ideal of beauty has even involved the character of advanced pregnancy. In northern Europe during the centuries immediately preceding the Renaissance the ideal of beauty, as we may see by the pictures of the time, was a pregnant woman, with protuberant abdomen and body more or less extended backward. This is notably apparent in the work of the Van Eycks: in the Eve in the Brussels Gallery; in the wife of Arnolfini in the highly finished portrait group in the National Gallery; even the virgins in the great masterpiece of the Van Eycks in the Cathedral at Ghent assume the type of the pregnant woman.

"Through all the middle ages down to Dürer and Cranach," quite truly remarks Laura Marholm (as quoted by I. Bloch, Beiträge zur Ætiologie der Psychopathia Sexualis, Teil I, p. 154), "we find a very peculiar type which has falsely been regarded as one of merely ascetic character. It represents quiet, peaceful, and cheerful faces, full of innocence; tall, slender, young figures; the shoulders still scanty; the breasts small, with slender legs beneath their garments; and round the upper part of the body clothing that is tight almost to the point of constriction. The waist comes just under the bosom, and from this point the broad skirts in folds give to the most feminine part of the feminine body full and absolutely unhampered power of movement and expansion. The womanly belly even in saints and virgins is very pronounced in the carriage of the body and clearly protuberant beneath the clothing. It is the maternal function, in sacred and profane figures alike, which marks the whole type—indeed, the whole conception—of woman." For a brief period this fashion reappeared in the eighteenth century, and women wore pads and other devices to increase the size of the abdomen.

With the Renaissance this ideal of beauty disappeared from art. But in real life we still seem to trace its survival in the fashion for that class of garments which involved an immense amount of expansion below the waist and secured such expansion by the use of whalebone hoops and similar devices. The Elizabethan farthingale was such a garment. This was originally a Spanish invention, as indicated by the name (from verdugardo, provided with hoops), and reached England through France. We find the fashion at its most extreme point in the fashionable dress of Spain in the seventeenth century, such as it has been immortalized by Velasquez. In England hoops died out during the reign of George III but were revived for a time, half a century later, in the Victorian crinoline.[[147]]

Only second to the pelvis and its integuments as a secondary sexual character in woman we must place the breasts.[[148]] Among barbarous and civilized peoples the beauty of the breast is usually highly esteemed. Among Europeans, indeed, the importance of this region is so highly esteemed that the general rule against the exposure of the body is in its favor abrogated, and the breasts are the only portion of the body, in the narrow sense, which a European lady in full dress is allowed more or less to uncover. Moreover, at various periods and notably in the eighteenth century, women naturally deficient in this respect have sometimes worn artificial busts made of wax. Savages, also, sometimes show admiration for this part of the body, and in the Papuan folk-tales, for instance, the sole distinguishing mark of a beautiful woman is breasts that stand up.[[149]] On the other hand, various savage peoples even appear to regard the development of the breasts as ugly and adopt devices for flattening this part of the body.[[150]] The feeling that prompts this practice is not unknown in modern Europe, for the Bulgarians are said to regard developed breasts as ugly; in mediæval Europe, indeed, the general ideal of feminine slenderness was opposed to developed breasts, and the garments tended to compress them. But in a very high degree of civilization this feeling is unknown, as, indeed, it is unknown to most barbarians, and the beauty of a woman's breasts, and of any natural or artificial object which suggests the gracious curves of the bosom, is a universal source of pleasure.

The casual vision of a girl's breasts may, in the chastest youth, evoke a strange perturbation. (Cf., e.g., a passage in an early chapter of Marcelle Tinayre's La Maison du Péché.) We need not regard this feeling as of purely sexual origin; and in addition even to the æsthetic element it is probably founded to some extent on a reminiscence of the earliest associations of life. This element of early association was very well set forth long ago by Erasmus Darwin:—

"When the babe, soon after it is born into this cold world, is applied to its mother's bosom, its sense of perceiving warmth is first agreeably affected; next its sense of smell is delighted with the odor of her milk; then its taste is gratified by the flavor of it; afterward the appetites of hunger and of thirst afford pleasure by the possession of their object, and by the subsequent digestion of the aliment; and, last, the sense of touch is delighted by the softness and smoothness of the milky fountain, the source of such variety of happiness.

"All these various kinds of pleasure at length become associated with the form of the mother's breast, which the infant embraces with its hands, presses with its lips, and watches with its eyes; and thus acquires more accurate ideas of the form of its mother's bosom than of the odor, flavor, and warmth which it perceives by its other senses. And hence at our maturer years, when any object of vision is presented to us which by its wavy or spiral lines bears any similitude to the form of the female bosom, whether it be found in a landscape with soft gradations of raising and descending surface, or in the forms of some antique vases, or in other works of the pencil or the chisel, we feel a general glow of delight which seems to influence all our senses; and if the object be not too large we experience an attraction to embrace it with our lips as we did in our early infancy the bosom of our mothers." (E. Darwin, Zoönomia, 1800, vol. i, p. 174.)

The general admiration accorded to developed breasts and a developed pelvis is evidenced by a practice which, as embodied in the corset, is all but universal in many European countries, as well as the extra-European countries inhabited by the white race, and in one form or another is by no means unknown to peoples of other than the white race.

The tightening of the waist girth was little known to the Greeks of the best period, but it was practiced by the Greeks of the decadence and by them transmitted to the Romans; there are many references in Latin literature to this practice, and the ancient physician wrote against it in the same sense as modern doctors. So far as Christian Europe is concerned it would appear that the corset arose to gratify an ideal of asceticism rather than of sexual allurement. The bodice in early mediæval days bound and compressed the breasts and thus tended to efface the specifically feminine character of a woman's body. Gradually, however, the bodice was displaced downward, and its effect, ultimately, was to render the breasts more prominent instead of effacing them. Not only does the corset render the breasts more prominent; it has the further effect of displacing the breathing activity of the lungs in an upward direction, the advantage from the point of sexual allurement thus gained being that additional attention is drawn to the bosom from the respiratory movement thus imparted to it. So marked and so constant is this artificial respiratory effect, under the influence of the waist compression habitual among civilized women, that until recent years it was commonly supposed that there is a real and fundamental difference in breathing between men and women, that women's breathing is thoracic and men's abdominal. It is now known that under natural and healthy conditions there is no such difference, but that men and women breathe in a precisely identical manner. The corset may thus be regarded as the chief instrument of sexual allurement which the armory of costume supplies to a woman, for it furnishes her with a method of heightening at once her two chief sexual secondary characters, the bosom above, the hips and buttocks below. We cannot be surprised that all the scientific evidence in the world of the evil of the corset is powerless not merely to cause its abolition, but even to secure the general adoption of its comparatively harmless modifications.

Several books have been written on the history of the corset. Léoty (Le Corset à travers les Ages, 1893) accepts Bouvier's division of the phases through which the corset has passed: (1) the bands, or fasciæ, of Greek and Roman ladies; (2) period of transition during greater part of middle ages, classic traditions still subsisting; (3) end of middle ages and beginning of Renaissance, when tight bodices were worn; (4) the period of whalebone bodices, from middle of sixteenth to end of eighteenth centuries; (5) the period of the modern corset. We hear of embroidered girdles in Homer. Even in Rome, however, the fasciæ were not in general use, and were chiefly employed either to support the breasts or to compress their excessive development, and then called mamillare. The zona was a girdle, worn usually round the hips, especially by young girls. The modern corset is a combination of the fascia and the zona. It was at the end of the fourteenth century that Isabeau of Bavaria introduced the custom of showing the breasts uncovered, and the word "corset" was then used for the first time.

Stratz, in his Frauenkleidung (pp. 366 et seq.), and in his Schönheit des Weiblichen Körpers, Chapters VIII, X, and XVI, also deals with the corset, and illustrates the results of compression on the body. For a summary of the evidence concerning the difference of respiration in man and woman, its causes and results, see Havelock Ellis, Man and Woman, fourth edition, 1904, pp. 228-244. With reference to the probable influence of the corset and unsuitable clothing generally during early life in impeding the development of the mammary glands, causing inability to suckle properly, and thus increasing infant mortality, see especially a paper by Professor Bollinger (Correspondenz-blatt Deutsch. Gesell. Anthropologie, October, 1899).

The compression caused by the corset, it must be added, is not usually realized or known by those who wear it. Thus, Rushton Parker and Hugh Smith found, in two independent series of measurements, that the waist measurement was, on the average, two inches less over the corset than round the naked waist; "the great majority seemed quite unaware of the fact." In one case the difference was as much as five inches. (British Medical Journal, September 15 and 22, 1900.)

The breasts and the developed hips are characteristics of women and are indications of functional effectiveness as well as sexual allurement. Another prominent sexual character which belongs to man, and is not obviously an index of function, is furnished by the hair on the face. The beard may be regarded as purely a sexual adornment, and thus comparable to the somewhat similar growth on the heads of many male animals. From this point of view its history is interesting, for it illustrates the tendency with increase of civilization not merely to dispense with sexual allurement in the primary sexual organs, but even to disregard those growths which would appear to have been developed solely to act as sexual allurements. The cultivation of the beard belongs peculiarly to barbarous races. Among these races it is frequently regarded as the most sacred and beautiful part of the person, as an object to swear by, an object to which the slightest insult must be treated as deadly. Holding such a position, it must doubtless act as a sexual allurement. "Allah has specially created an angel in Heaven," it is said in the Arabian Nights, "who has no other occupation than to sing the praises of the Creator for giving a beard to men and long hair to women." The sexual character of the beard and the other hirsute appendage is significantly indicated by the fact that the ascetic spirit in Christianity has always sought to minimize or to hide the hair. Altogether apart, however, from this religious influence, civilization tends to be opposed to the growth of hair on the masculine face and especially to the beard. It is part of the well-marked tendency with civilization to the abolition of sexual differences. We find this general tendency among the Greeks and Romans, and, on the whole, with certain variations and fluctuations of fashion, in modern Europe also. Schopenhauer frequently referred to this disappearance of the beard as a mark of civilization, "a barometer of culture."[[151]] The absence of facial hair heightens æsthetic beauty of form, and is not felt to remove any substantial sexual attraction.

That even the Egyptians regarded the beard as a mark of beauty and an object of veneration is shown by the fact that the priests wore it long and cut it off in grief (Herodotus, Euterpe, Chapter XXXVI). The respect with which the beard was regarded among the ancient Hebrews is indicated in the narrative (II Samuel, Chapter X) which tells how, when David sent his servants to King Hanun the latter shaved off half their beards; they were too ashamed to return in this condition, and remained at Jericho until their beards had grown again. A passage in Ordericus Vitalis (Ecclesiastical History, Book VIII, Chapter X) is interesting both as regards the fashions of the twelfth century in England and Normandy and the feeling that prompted Ordericus. Speaking of the men of his time, he wrote: "The forepart of their head is bare after the manner of thieves, while at the back they nourish long hair like harlots. In former times penitents, captives and pilgrims usually went unshaved and wore long beards, as an outward mark of their penance or captivity or pilgrimage. Now almost all the world wear crisped hair and beards, carrying on their faces the token of their filthy lust like stinking goats. Their locks are curled with hot irons, and instead of wearing caps they bind their heads with fillets. A knight seldom appears in public with his head uncovered, and properly shaved, according to the apostolic precept (I Corinthians, Chapter XI, verses 7 and 14)."

We have seen that there is good reason for assuming a certain fundamental tendency whereby the most various peoples of the world, at all events in the person of their most intelligent members, recognize and accept a common ideal of feminine beauty, so that to a certain extent beauty may be said to have an objectively æsthetic basis. We have further found that this æsthetic human ideal is modified, and very variously modified in different countries and even in the same country at different periods, by a tendency, prompted by a sexual impulse which is not necessarily in harmony with æsthetic cannons, to emphasize, or even to repress, one or other of the prominent secondary sexual characters of the body. We now come to another tendency which is apt to an even greater extent to limit the cultivation of the purely æsthetic ideal of beauty: the influences of national or racial type.

To the average man of every race the woman who most completely embodies the type of his race is usually the most beautiful, and even mutilations and deformities often have their origin, as Humboldt long since pointed out, in the effort to accentuate the racial type.[[152]] Eastern women possess by nature large and conspicuous eyes, and this characteristic they seek still further to heighten by art. The Ainu are the hairiest of races, and there is nothing which they consider so beautiful as hair. It is difficult to be sexually attracted to persons who are fundamentally unlike ourselves in racial constitution.[[153]]

It frequently happens that this admiration for racial characteristics leads to the idealization of features which are far removed from æsthetic beauty. The firm and rounded breast is certainly a feature of beauty, but among many of the black peoples of Africa the breasts fall at a very early period, and here we sometimes find that the hanging breast is admired as beautiful.

The African Baganda, the Rev. J. Roscoe states (Journal of the Anthropological Institute, January-June, 1902, p. 72), admire hanging breasts to such an extent that their young women tie them down in order to hasten the arrival of this condition.

"The most remarkable trait of beauty in the East," wrote Sonnini, "is to have large black eyes, and nature has made this a characteristic sign of the women of these countries. But, not content with this, the women of Egypt wish their eyes to be still larger and blacker. To attain this Mussulmans, Jewesses, and Christians, rich and poor, all tint their eyelids with galena. They also blacken the lashes (as Juvenal tells us the Roman ladies did) and mark the angles of the eye so that the fissure appears larger." (Sonnini, Voyage dans la Haute et Basse Egypte, 1799, vol. i, p. 290.) Kohl is thus only used by the women who have what the Arabs call "natural kohl." As Flinders Petrie has found, the women of the so-called "New Race," between the sixth and tenth dynasties of ancient Egypt, used galena and malachite for painting their faces. Jewish women in the days of the prophets painted their eyes with kohl, as do some Hindu women to-day.

"The Ainu have a great affection for their beards. They regard them as a sign of manhood and strength and consider them as especially handsome. They look upon them, indeed, as a great and highly prized treasure." (J. Batchelor, The Ainu and their Folklore, p. 162.)

A great many theories have been put forward to explain the Chinese fashion of compressing and deforming the foot. The Chinese are great admirers of the feminine foot, and show extreme sexual sensitiveness in regard to it. Chinese women naturally possess very small feet, and the main reason for binding them is probably to be found in the desire to make them still smaller. (See, e.g., Stratz, Die Frauenkleidung, 1904, p. 101.)

An interesting question, which in part finds its explanation here and is of considerable significance from the point of view of sexual selection, concerns the relative admiration bestowed on blondes and brunettes. The question is not, indeed, one which is entirely settled by racial characteristics. There is something to be said on the matter from the objective standpoint of æsthetic considerations. Stratz, in a chapter on beauty of coloring in woman, points out that fair hair is more beautiful because it harmonizes better with the soft outlines of woman, and, one may add, it is more brilliantly conspicuous; a golden object looks larger than a black object. The hair of the armpit, also, Stratz considers should be light. On the other hand, the pubic hair should be dark in order to emphasize the breadth of the pelvis and the obtusity of the angle between the mons veneris and the thighs. The eyebrows and eyelashes should also be dark in order to increase the apparent size of the orbits. Stratz adds that among many thousand women he has only seen one who, together with an otherwise perfect form, has also possessed these excellencies in the highest measure. With an equable and matt complexion she had blonde, very long, smooth hair, with sparse, blonde, and curly axillary hair; but, although her eyes were blue, the eyebrows and eyelashes were black, as also was the not overdeveloped pubic hair.[[154]]

We may accept it as fairly certain that, so far as any objective standard of æsthetic beauty is recognizable, that standard involves the supremacy of the fair type of woman. Such supremacy in beauty has doubtless been further supported by the fact that in most European countries the ruling caste, the aristocratic class, whose superior energy has brought it to the top, is somewhat blonder than the average population.

The main cause, however, in determining the relative amount of admiration accorded in Europe to blondes and to brunettes is the fact that the population of Europe must be regarded as predominantly fair, and that our conception of beauty in feminine coloring is influenced by an instinctive desire to seek this type in its finest forms. In the north of Europe there can, of course, be no question concerning the predominant fairness of the population, but in portions of the centre and especially in the south it may be considered a question. It must, however, be remembered that the white population occupying all the shores of the Mediterranean have the black peoples of Africa immediately to the south of them. They have been liable to come in contact with the black peoples and in contrast with them they have tended not only to be more impressed with their own whiteness, but to appraise still more highly its blondest manifestations as representing a type the farthest removed from the negro. It must be added that the northerner who comes into the south is apt to overestimate the darkness of the southerner because of the extreme fairness of his own people. The differences are, however, less extreme than we are apt to suppose; there are more dark people in the north than we commonly assume, and more fair people in the south. Thus, if we take Italy, we find in its fairest part, Venetia, according to Raseri, that there are 8 per cent. communes in which fair hair predominates, 81 per cent. in which brown predominates, and only 11 per cent. in which black predominates; as we go farther south black hair becomes more prevalent, but there are in most provinces a few communes in which fair hair is not only frequent, but even predominant. It is somewhat the same with light eyes, which are also most abundant in Venetia and decrease to a slighter extent as we go south. It is possible that in former days the blondes prevailed to a greater degree than to-day in the south of Europe. Among the Berbers of the Atlas Mountains, who are probably allied to the South Europeans, there appears to be a fairly considerable proportion of blondes,[[155]] while on the other hand there is some reason to believe that blondes die out under the influence of civilization as well as of a hot climate.

However this may be, the European admiration for blondes dates back to early classic times. Gods and men in Homer would appear to be frequently described as fair.[[156]] Venus is nearly always blonde, as was Milton's Eve. Lucian refers to women who dye their hair. The Greek sculptors gilded the hair of their statues, and the figurines in many cases show very fair hair.[[157]] The Roman custom of dyeing the hair light, as Renier has shown, was not due to the desire to be like the fair Germans, and when Rome fell it would appear that the custom of dyeing the hair persisted, and never died out; it is mentioned by Anselm, who died at the beginning of the twelfth century.[[158]]

In the poetry of the people in Italy brunettes, as we should expect, receive much commendation, though even here the blondes are preferred. When we turn to the painters and poets of Italy, and the æsthetic writers on beauty from the Renaissance onward, the admiration for fair hair is unqualified, though there is no correspondingly unanimous admiration for blue eyes. Angelico and most of the pre-Raphaelite artists usually painted their women with flaxen and light-golden hair, which often became brown with the artists of the Renaissance period. Firenzuola, in his admirable dialogue on feminine beauty, says that a woman's hair should be like gold or honey or the rays of the sun. Luigini also, in his Libro della bella Donna, says that hair must be golden. So also thought Petrarch and Ariosto. There is, however, no corresponding predilection among these writers for blue eyes. Firenzuola said that the eyes must be dark, though not black. Luigini said that they must be bright and black. Niphus had previously said that the eyes should be "black like those of Venus" and the skin ivory, even a little brown. He mentions that Avicenna had praised the mixed, or gray eye.

In France and other northern countries the admiration for very fair hair is just as marked as in Italy, and dates back to the earliest ages of which we have a record. "Even before the thirteenth century," remarks Houdoy, in his very interesting study of feminine beauty in northern France during mediæval times, "and for men as well as for women, fair hair was an essential condition of beauty; gold is the term of comparison almost exclusively used."[[159]] He mentions that in the Acta Sanctorum it is stated that Saint Godelive of Bruges, though otherwise beautiful, had black hair and eyebrows and was hence contemptuously called a crow. In the Chanson de Roland and all the French mediæval poems the eyes are invariably vairs. This epithet is somewhat vague. It comes from varius, and signifies mixed, which Houdoy regards as showing various irradiations, the same quality which later gave rise to the term iris to describe the pupillary membrane.[[160]] Vair would thus describe not so much the color of the eye as its brilliant and sparkling quality. While Houdoy may have been correct, it still seems probable that the eye described as vair was usually assumed to be "various" in color also, of the kind we commonly call gray, which is usually applied to blue eyes encircled with a ring of faintly sprinkled brown pigment. Such eyes are fairly typical of northern France and frequently beautiful. That this was the case seems to be clearly indicated by the fact that, as Houdoy himself points out, a few centuries later the vair eye was regarded as vert, and green eyes were celebrated as the most beautiful.[[161]] The etymology was false, but a false etymology will hardly suffice to change an ideal. At the Renaissance Jehan Lemaire, when describing Venus as the type of beauty, speaks of her green eyes, and Ronsard, a little later, sang:

"Noir je veux l'œil et brun le teint,
Bien que l'œil verd toute la France adore."

Early in the sixteenth century Brantôme quotes some lines current in France, Spain, and Italy according to which a woman should have a white skin, but black eyes and eyebrows, and adds that personally he agrees with the Spaniard that "a brunette is sometimes equal to a blonde,"[[162]] but there is also a marked admiration for green eyes in Spanish literature; not only in the typical description of a Spanish beauty in the Celestina (Act. I) are the eyes green, but Cervantes, for example, when referring to the beautiful eyes of a woman, frequently speaks of them as green.

It would thus appear that in Continental Europe generally, from south to north, there is a fair uniformity of opinion as regards the pigmentary type of feminine beauty. Such variation as exists seemingly involves a somewhat greater degree of darkness for the southern beauty in harmony with the greater racial darkness of the southerner, but the variations fluctuate within a narrow range; the extremely dark type is always excluded, and so it would seem probable is the extremely fair type, for blue eyes have not, on the whole, been considered to form part of the admired type.

If we turn to England no serious modification of this conclusion is called for. Beauty is still fair. Indeed, the very word "fair" in England itself means beautiful. That in the seventeenth century it was generally held essential that beauty should be blonde is indicated by a passage in the Anatomy of Melancholy, where Burton argues that "golden hair was ever in great account," and quotes many examples from classic and more modern literature.[[163]] That this remains the case is sufficiently evidenced by the fact that the ballet and chorus on the English stage wear yellow wigs, and the heroine of the stage is blonde, while the female villain of melodrama is a brunette.

While, however, this admiration of fairness as a mark of beauty unquestionably prevails in England, I do not think it can be said—as it probably can be said of the neighboring and closely allied country of France—that the most beautiful women belong to the fairest group of the community. In most parts of Europe the coarse and unbeautiful plebeian type tends to be very dark; in England it tends to be very fair. England is, however, somewhat fairer generally than most parts of Europe; so that, while it may be said that a very beautiful woman in France or in Spain may belong to the blondest section of the community, a very beautiful woman in England, even though of the same degree of blondness as her Continental sister, will not belong to the extremely blonde section of the English community. It thus comes about that when we are in northern France we find that gray eyes, a very fair but yet unfreckled complexion, brown hair, finely molded features, and highly sensitive facial expression combine to constitute a type which is more beautiful than any other we meet in France, and it belongs to the fairest section of the French population. When we cross over to England, however, unless we go to a so-called "Celtic" district, it is hopeless to seek among the blondest section of the community for any such beautiful and refined type. The English beautiful woman, though she may still be fair, is by no means very fair, and from the English standpoint she may even sometimes appear somewhat dark:[[164]] In determining what I call the index of pigmentation—or degree of darkness of the eyes and hair—of different groups in the National Portrait Gallery I found that the "famous beauties" (my own personal criterion of beauty not being taken into account) was somewhat nearer to the dark than to the light end of the scale.[[165]] If we consider, at random, individual instances of famous English beauties they are not extremely fair. Lady Venetia Stanley, in the early seventeenth century, who became the wife of Sir Kenelm Digby, was somewhat dark, with brown hair and eyebrows. Mrs. Overall, a little later in the same century, a Lancashire woman, the wife of the Dean of St. Paul's, was, says Aubrey, "the greatest beauty in her time in England," though very wanton, with "the loveliest eyes that were ever seen"; if we may trust a ballad given by Aubrey she was dark with black hair. The Gunnings, the famous beauties of the eighteenth century, were not extremely fair, and Lady Hamilton, the most characteristic type of English beauty, had blue, brown-flecked eyes and dark chestnut hair. Coloration is only one of the elements of beauty, though an important one. Other things being equal, the most blonde is most beautiful; but it so happens that among the races of Great Britain the other things are very frequently not equal, and that, notwithstanding a conviction ingrained in the language, with us the fairest of women is not always the "fairest." So magical, however, is the effect of brilliant coloring that it serves to keep alive in popular opinion an unqualified belief in the universal European creed of the beauty of blondness.

We have seen that underlying the conception of beauty, more especially as it manifests itself in woman to man, are to be found at least three fundamental elements: First there is the general beauty of the species as it tends to culminate in the white peoples of European origin; then there is the beauty due to the full development or even exaggeration of the sexual and more especially the secondary sexual characters; and last there is the beauty due to the complete embodiment of the particular racial or national type. To make the analysis fairly complete must be added at least one other factor: the influence of individual taste. Every individual, at all events in civilization, within certain narrow limits, builds up a feminine ideal of his own, in part on the basis of his own special organization and its demands, in part on the actual accidental attractions he has experienced. It is unnecessary to emphasize the existence of this factor, which has always to be taken into account in every consideration of sexual selection in civilized man. But its variations are numerous and in impassioned lovers it may even lead to the idealization of features which are in reality the reverse of beautiful. It may be said of many a man, as d'Annunzio says of the hero of his Trionfo della Morte in relation to the woman he loved, that "he felt himself bound to her by the real qualities of her body, and not only by those which were most beautiful, but specially by those which were least beautiful" (the novelist italicizes these words), so that his attention was fixed upon her defects, and emphasized them, thus arousing within himself an impetuous state of desire. Without invoking defects, however, there are endless personal variations which may all be said to come within the limits of possible beauty or charm. "There are no two women," as Stratz remarks, "who in exactly the same way stroke back a rebellious lock from their brows, no two who hold the hand in greeting in exactly the same way, no two who gather up their skirts as they walk with exactly the same movement."[[166]] Among the multitude of minute differences—which yet can be seen and felt—the beholder is variously attracted or repelled according to his own individual idiosyncrasy, and the operations of sexual selection are effected accordingly.

Another factor in the constitution of the ideal of beauty, but one perhaps exclusively found under civilized conditions, is the love of the unusual, the remote, the exotic. It is commonly stated that rarity is admired in beauty. This is not strictly true, except as regards combinations and characters which vary only in a very slight degree from the generally admired type. "Jucundum nihil est quod non reficit variatas," according to the saying of Publilius Syrus. The greater nervous restlessness and sensibility of civilization heightens this tendency, which is not infrequently found also among men of artistic genius. One may refer, for instance, to Baudelaire's profound admiration for the mulatto type of beauty.[[167]] In every great centre of civilization the national ideal of beauty tends to be somewhat modified in exotic directions, and foreign ideals, as well as foreign fashions, become preferred to those that are native. It is significant of this tendency that when, a few years since, an enterprising Parisian journal hung in its salle the portraits of one hundred and thirty-one actresses, etc., and invited the votes of the public by ballot as to the most beautiful of them, not one of the three women who came out at the head of the poll was French. A dancer of Belgian origin (Cléo de Merode) was by far at the head with over 3000 votes, followed by an American from San Francisco (Sybil Sanderson), and then a Polish woman.

[134]

Figured in Mau's Pompeii, p. 174.

[135]

As a native of Lukunor said to the traveler Mertens, "It has the same object as your clothes, to please the women."

[136]

"The greatest provocations of lust are from our apparel," as Burton states (Anatomy of Melancholy, Part III, Sec. II, Mem. II, Subs. III), illustrating this proposition with immense learning. Stanley Hall (American Journal of Psychology, vol. ix, Part III, pp. 365 et seq.) has some interesting observations on the various psychic influences of clothing; cf. Bloch, Beiträge zur Ætiologie der Psychopathia Sexualis, Teil II, pp. 330 et seq.

[137]

History of Human Marriage, Chapter IX, especially p, 201. We have a striking and comparatively modern European example of an article of clothing designed to draw attention to the sexual sphere in the codpiece (the French braguette), familiar to us through fifteenth and sixteenth century pictures and numerous allusions in Rabelais and in Elizabethan literature. This was originally a metal box for the protection of the sexual organs in war, but subsequently gave place to a leather case only worn by the lower classes, and became finally an elegant article of fashionable apparel, often made of silk and adorned with ribbons, even with gold and jewels. (See, e.g., Bloch, Beiträge zur Ætiologie der Psychopathia Sexualis, Teil I, p. 159.)

[138]

A correspondent in Ceylon has pointed out to me that in the Indian statues of Buddha, Vishnu, goddesses, etc., the necklace always covers the nipples, a sexually attractive adornment being thus at the same time the guardian of the orifices of the body. Crawley (The Mystic Rose, p. 135) regards mutilations as in the nature of permanent amulets or charms.

[139]

Mantegazza, in his discussion of this point, although an ardent admirer of feminine beauty, decides that woman's form is not, on the whole, more beautiful than man's. See Appendix to Cap. IV of Fisiologia della Donna.

[140]

For a discussion of the anthropology of the feminine pelvis, see Ploss and Bartels, Das Weib, bd. 1. Sec. VI.

[141]

Ploss and Bartels, loc. cit.; Deniker, Revue d'Anthropologie, January 15, 1889, and Races of Man, p. 93.

[142]

Darwin.

[143]

G. F. Watts, "On Taste in Dress," Nineteenth Century, 1883.

[144]

From mediæval times onwards there has been a tendency to treat the gluteal region with contempt, a tendency well marked in speech and custom among the lowest classes in Europe to-day, but not easily traceable in classic times. Dühren (Das Geschlechtsleben in England, bd. II, pp. 359 et seq.) brings forward quotations from æsthetic writers and others dealing with the beauty of this part of the body.

[145]

Sonnini, Voyage, etc., vol. i, p. 308.

[146]

Ploss and Bartels, Das Weib, bd. 1, Sec. III; Mantegazza, Fisiologia della Donna, Chapter III.

[147]

Bloch brings together various interesting quotations concerning the farthingale and the crinoline. (Beiträge zur Ætiologie der Psychopathia Sexualis, Teil I, p. 156.) He states that, like most other feminine fashions in dress, it was certainly invented by prostitutes.

[148]

The racial variations in the form and character of the breasts are great, and there are considerable variations even among Europeans. Even as regards the latter our knowledge is, however, still very vague and incomplete; there is here a fruitful field for the medical anthropologist. Ploss and Bartels have brought together the existing data (Das Weib, bd. I, Sec. VIII). Stratz also discusses the subject (Die Schönheit das Weiblichen Körpers, Chapter X).

[149]

Cambridge Anthropological Expedition to Torres Straits, vol. v, p. 28.

[150]

These devices are dealt with and illustrations given by Ploss and Bartels, Das Weib (loc. cit.).

[151]

See, e.g., Parerga und Paralipomena, bd. I, p. 189, and bd. 2, p. 482. Moll has also discussed this point (Untersuchungen über die Libido Sexualis, bd. I, pp. 384 et seq.).

[152]

Speaking of some South American tribes, he remarks (Travels, English translations, 1814, vol. iii. p. 236) that they "have as great an antipathy to the beard as the Eastern nations hold it in reverence. This antipathy is derived from the same source as the predilection for flat foreheads, which is seen in so singular a manner in the statues of the Aztec heroes and divinities. Nations attach the idea of beauty to everything which particularly characterizes their own physical conformation, their natural physiognomy." See also Westermarck, History of Marriage, p. 261. Ripley (Races of Europe, pp. 49, 202) attaches much importance to the sexual selection founded on a tendency of this kind.

[153]

"Differences of race are irreducible," Abel Hermant remarks (Confession d'un Enfant d'Hier, p. 209), "and between two beings who love each other they cannot fail to produce exceptional and instructive reactions. In the first superficial ebullition of love, indeed, nothing notable may be manifested, but in a fairly short time the two lovers, innately hostile, in striving to approach each other strike against an invisible partition which separates them. Their sensibilities are divergent; everything in each shocks the other; even their anatomical conformation, even the language of their gestures; all is foreign."

[154]

C. H. Stratz, Die Schönheit des Weiblichen Körpers, fourteenth edition, Chapter XII.

[155]

See, e.g., Sergi, The Mediterranean Race, pp. 59-75.

[156]

Sergi (The Mediterranean Race, Chapter 1), by an analysis of Homer's color epithets, argues that in very few cases do they involve fairness; but his attempt scarcely seems successful, although most of these epithets are undoubtedly vague and involve a certain range of possible color.

[157]

Léchat's study of the numerous realistic colored statues recently discovered in Greece (summarized in Zentralblatt für Anthropologie, 1904, ht. 1, p. 22) shows that with few exceptions the hair is fair.

[158]

Renier, Il Tipo Estetico, pp. 127 et seq. In another book, Les Femmes Blondes selon les Peintres de l'Ecole de Venise, par deux Venitiens (one of these "Venetians" being Armand Baschet), is brought together much information concerning the preference for blondes in literature, together with a great many of the recipes anciently used for making the hair fair.

[159]

J. Houdoy, La Beauté des Femmes dans la Littérature et dans l'Art du XIIe au XVIe Siècle, 1876, pp. 32 et seq.

[160]

Houdoy, op. cit., pp. 41 et seq.

[161]

Houdoy, op. cit., p. 83.

[162]

Brantôme, Vie des Dames Galantes, Discours II.

[163]

Anatomy of Melancholy, Part III, Sec. II, Mem. II, Subs. II.

[164]

It is significant that Burton (Anatomy of Melancholy, loc. cit.), while praising golden hair, also argues that "of all eyes black are moist amiable," quoting many examples to this effect from classic and later literature.

[165]

"Relative Abilities of the Fair and the Dark," Monthly Review, August, 1901; cf. H. Ellis, A Study of British Genius, p. 215.

[166]

Stratz, Die Schönheit des Weiblichen Körpers, p. 217.

[167]

Bloch (Beiträge zur Ætiologie der Psychopathia Sexualis, Teil II, pp. 261 et seq.) brings together some facts bearing on the admiration for negresses in Paris and elsewhere.

III.

Beauty not the Sole Element in the Sexual Appeal of Vision—Movement—The Mirror—Narcissism—Pygmalionism—Mixoscopy—The Indifference of Women to Male Beauty—The Significance of Woman's Admiration of Strength—The Spectacle of Strength is a Tactile Quality made Visible.

Our discussion of the sensory element of vision in human sexual selection has been mainly an attempt to disentangle the chief elements of beauty in so far as beauty is a stimulus to the sexual instinct. Beauty by no means comprehends the whole of the influences which make for sexual allurement through vision, but it is the point at which all the most powerful and subtle of these are focussed; it represents a fairly definite complexus, appealing at once to the sexual and to the æsthetic impulses, to which no other sense can furnish anything in any degree analogous. It is because this conception of beauty has arisen upon it that vision properly occupies the supreme position in man from the point of view which we here occupy.

Beauty is thus the chief, but it is not the sole, element in the sexual appeal of vision. In all parts of the world this has always been well understood, and in courtship, in the effort to arouse tumescence, the appeals to vision have been multiplied and at the same time aided by appeals to the other senses. Movement, especially in the form of dancing, is the most important of the secondary appeals to vision. This is so well recognized that it is scarcely necessary to insist upon it here; it may suffice to refer to a single typical example. The most decent of Polynesian dances, according to William Ellis, was the hura, which was danced by the daughters of chiefs in the presence of young men of rank with the hope of gaining a future husband. "The daughters of the chiefs, who were the dancers on these occasions, at times amounted to five or six, though occasionally only one exhibited her symmetry of figure and gracefulness of action. Their dress was singular, but elegant. The head was ornamented with a fine and beautiful braid of human hair, wound round the head in the form of a turban. A triple wreath of scarlet, white, and yellow flowers adorned the head-dress. A loose vest of spotted cloth covered the lower part of the bosom. The tihi, of fine white stiffened cloth frequently edged with a scarlet border, gathered like a large frill, passed under the arms and reached below the waist; while a handsome fine cloth, fastened round the waist with a band or sash, covered the feet. The breasts were ornamented with rainbow-colored mother-of-pearl shells, and a covering of curiously wrought network and feathers. The music of the hura was the large and small drum and occasionally the flute. The movements were generally slow, but always easy and natural, and no exertion on the part of the performers was wanting to render them graceful and attractive."[[168]] We see here, in this very typical example, how the extraneous visual aids of movement, color, and brilliancy are invoked in conjunction with music to make the appeal of beauty more convincing in the process of sexual selection.

It may be in place here to mention, in passing, the considerable place which vision occupies in normal and abnormal methods of heightening tumescence under circumstances which exclude definite selection by beauty. The action of mirrors belongs to this group of phenomena. Mirrors are present in profusion in high-class brothels—on the walls and also above the beds. Innocent youths and girls are also often impelled to contemplate themselves in mirrors and sometimes thus, produce the first traces of sexual excitement. I have referred to the developed forms of this kind of self-contemplation in the Study of Auto-erotism, and in this connection have alluded to the fable of Narcissus, whence Näcke has since devised the term Narcissism for this group of phenomena. It is only necessary to mention the enormous production of photographs, representing normal and abnormal sexual actions, specially prepared for the purpose of exciting or of gratifying sexual appetites, and the frequency with which even normal photographs of the nude appeal to the same lust of the eyes.

Pygmalionism, or falling in love with statues, is a rare form of erotomania founded on the sense of vision and closely related to the allurement of beauty. (I here use "pygmalionism" as a general term for the sexual love of statues; it is sometimes restricted to cases in which a man requires of a prostitute that she shall assume the part of a statue which gradually comes to life, and finds sexual gratification in this performance alone; Eulenburg quotes examples, Sexuale Neuropathie, p. 107.) An emotional interest in statues is by no means uncommon among young men during adolescence. Heine, in Florentine Nights, records the experiences of a boy who conceived a sentimental love for a statue, and, as this book appears to be largely autobiographical, the incident may have been founded on fact. Youths have sometimes masturbated before statues, and even before the image of the Virgin; such cases are known to priests and mentioned in manuals for confessors. Pygmalionism appears to have been not uncommon among the ancient Greeks, and this has been ascribed to their æsthetic sense; but the manifestation is due rather to the absence than to the presence of æsthetic feeling, and we may observe among ourselves that it is the ignorant and uncultured who feel the indecency of statues and thus betray their sense of the sexual appeal of such objects. We have to remember that in Greece statues played a very prominent part in life, and also that they were tinted, and thus more lifelike than with us. Lucian, Athenæus, Ælian, and others refer to cases of men who fell in love with statues. Tarnowsky (Sexual Instinct, English edition, p. 85) mentions the case of a young man who was arrested in St. Petersburg for paying moonlight visits to the statue of a nymph on the terrace of a country house, and Krafft-Ebing quotes from a French newspaper the case which occurred in Paris during the spring of 1877 of a gardener who fell in love with a Venus in one of the parks. (I. Bloch, Beiträge zur Ætiologie der Psychopathia Sexualis, Teil II, pp. 297-305, brings together various facts bearing on this group of manifestations.)

Necrophily, or a sexual attraction for corpses, is sometimes regarded as related to pygmalionism. It is, however, a more profoundly morbid manifestation, and may perhaps he regarded as a kind of perverted sadism.

Founded on the sense of vision also we find a phenomenon, bordering on the abnormal, which is by Moll termed mixoscopy. This means the sexual pleasure derived from the spectacle of other persons engaged in natural or perverse sexual actions. (Moll, Konträre Sexualempfindung, third edition, p. 308. Moll considers that in some cases mixoscopy is related to masochism. There is, however, no necessary connection between the two phenomena.) Brothels are prepared to accommodate visitors who merely desire to look on, and for their convenience carefully contrived peepholes are provided; such visitors are in Paris termed "voyeurs." It is said by Coffignon that persons hide at night in the bushes in the Champs Elysées in the hope of witnessing such scenes between servant girls and their lovers. In England during a country walk I have come across an elderly man carefully ensconced behind a bush and intently watching through his field-glass a couple of lovers reclining on a bank, though the actions of the latter were not apparently marked by any excess of indecorum. Such impulses are only slightly abnormal, whatever may be said of them from the point of view of good taste. They are not very far removed from the legitimate curiosity of the young woman who, believing herself unobserved, turns her glass on to a group of young men bathing naked. They only become truly perverse when the gratification thus derived is sought in preference to natural sexual gratification. They are also not normal when they involve, for instance, a man desiring to witness his wife in the act of coitus with another man. I have been told of the case of a scientific man who encouraged his wife to promote the advances of a young friend of his own, in his own drawing-room, he himself remaining present and apparently taking no notice; the younger man was astonished, but accepted the situation. In such a case, when the motives that led up to the episode are obscure, we must not too hastily assume that masochism or even mixoscopy is involved. For information on some of the points mentioned above see, e.g., I. Bloch, Beiträge zur Ætiologie der Psychopathia Sexualis, Teil I, pp. 200 et seq.; Teil II, pp. 195 et seq.

Wide, however, as is the appeal of beauty in sexual selection, it cannot be said to cover by any means the whole of the visual field in its sexual relationship. Beauty in the human species is, above all, a feminine attribute, making its appeal to men. Even for women, as has already been noted, beauty is still a feminine quality, which they usually admire, and in cases of inversion worship with an ardor which equals, if it does not surpass, that experienced by normal men. But the normal woman experiences no corresponding cult for the beauty of man. The perfection of the body of man is not behind that of woman in beauty, but the study of it only appeals to the artist or the æsthetician; it arouses sexual enthusiasm almost exclusively in the male sexual invert. Whatever may be the case among animals or even among savages, in civilization the man is most successful with women is not the most handsome man, and may be the reverse of handsome.[[169]] The maiden, according to the old saying, who has to choose between Adonis and Hercules, will turn to Hercules.

A correspondent writes: "Men are generally attracted in the first instance by a woman's beauty, either of face or figure. Frequently this is the highest form of love they are capable of. Personally, my own love is always prompted by this. In the case of my wife there was certainly a leaven of friendship and moral sympathies but these alone would never have been translated into love had she not been young and good-looking. Moreover, I have felt intense passion for other women, in my relations with whom the elements of moral or mental sympathy have not entered. And always, as youth and beauty went, I believe I should transfer my love to some one else.

"Now, in woman I fancy this element of beauty and youth does not enter so much. I have questioned a large number of women—some married, some unmarried, young and old ladies, shopgirls, servants, prostitutes, women whom I have known only as friends, others with whom I have had sexual relations—and I cannot recollect one instance when a woman said she had fallen in love with a man for his looks. The nearest approach to any sign of this was in the instance of one, who noticed a handsome man sitting near us in a hotel, and said to me: 'I should like him to kiss me.'

"I have also noticed that women do not like looking at my body, when naked, as I like looking at theirs. My wife has, on a few occasions, put her hand over my body, and expressed pleasure at the feeling of my skin. (I have very fair, soft skin.) But I have never seen women exhibit the excitement that is caused in me by the sight of their bodies, which I love to look at, to stroke, to kiss all over."

It is interesting to point out, in this connection, that the admiration of strength is not confined to the human female. It is by the spectacle of his force that the male among many of the lower animals sexually affects the female. Darwin duly allows for this fact, while some evolutionists, and notably Wallace, consider that it covers the whole field of sexual selection. When choice exists, Wallace states, "all the facts appear to be consistent with the choice depending on a variety of male characteristics, with some of which color is often correlated. Thus, it is the opinion of some of the best observers that vigor and liveliness are most attractive, and these are, no doubt, usually associated with some intensity of color, ... There is reason to believe that it is his [the male bird's] persistency and energy rather than his beauty which wins the day." (A. R. Wallace, Tropical Nature, 1898, p. 199.) In his later book, Darwinism (p. 295), Wallace reaffirms his position that sexual selection means that in the rivalry of males for the female the most vigorous secures the advantage; "ornament," he adds, "is the natural product and direct outcome of superabundant health and vigor." As regards woman's love of strength, see Westermarck, History of Marriage, p. 255.

Women admire a man's strength rather than his beauty. This statement is commonly made, and with truth, but, so far as I am aware, its meaning is never analyzed. When we look into it, I think, we shall find that it leads us into a special division of the visual sphere of sexual allurement. The spectacle of force, while it remains strictly within the field of vision, really brings to us, although unconsciously, impressions that are correlated with another sense—that of touch. We instinctively and unconsciously translate visible energy into energy of pressure. In admiring strength we are really admiring a tactile quality which has been made visible. It may therefore be said that, while through vision men are sexually affected mainly by the more purely visual quality of beauty, women are more strongly affected by visual impressions which express qualities belonging to the more fundamentally sexual sense of touch.

The distinction between the man's view and the woman's view, here pointed out, is not, it must be added, absolute. Even for a man, beauty, with all these components which we have already analyzed in it, is not the sole sexual allurement of vision. A woman is not necessarily sexually attractive in the ratio of her beauty, and with even a high degree of beauty may have a low degree of attraction. The addition of vivacity or the addition of languor may each furnish a sexual allurement, and each of these is a translated tactile quality which possesses an obscure potency from vague sexual implications.[[170]] But while in the man the demand for these translated pressure qualities in the visible attractiveness of a woman are not usually quite clearly realized, in a woman the corresponding craving for the visual expression of pressure energy is much more pronounced and predominant. It is not difficult to see why this should be so, even without falling back on the usual explanation that natural selection implies that the female shall choose the male who will be the most likely father of strong children and the best protector of his family. The more energetic part in physical love belongs to the man, the more passive part to the woman; so that, while energy in a woman is no index to effectiveness in love, energy in a man furnishes a seeming index to the existence of the primary quality of sexual energy which a woman demands of a man in the sexual embrace. It may be a fallacious index, for muscular strength is not necessarily correlated with sexual vigor, and in its extreme degrees appears to be more correlated with its absence. But it furnishes, in Stendhal's phrase, a probability of passion, and in any case it still remains a symbol which cannot be without its effect. We must not, of course, suppose that these considerations are always or often present to the consciousness of the maiden who "blushingly turns from Adonis to Hercules," but the emotional attitude is rooted in more or less unerring instincts. In this way it happens that even in the field of visual attraction sexual selection influences women on the underlying basis of the more primitive sense of touch, the fundamentally sexual sense.

Women are very sensitive to the quality of a man's touch, and appear to seek and enjoy contact and pressure to a greater extent than do men, although in early adolescence this impulse seems to be marked in both sexes. "There is something strangely winning to most women," remarks George Eliot, in The Mill on the Floss, "in that offer of the firm arm; the help is not wanted physically at that moment, but the sense of help—the presence of strength that is outside them and yet theirs—meets a continual want of the imagination."

Women are often very critical concerning a man's touch and his method of shaking hands. Stanley Hall (Adolescence, vol. ii, p. 8) quotes a gifted lady as remarking: "I used to say that, however much I liked a man, I could never marry him if I did not like the touch of his hand, and I feel so yet."

Among the elements of sexual attractiveness which make a special appeal to women, extreme personal cleanliness would appear to take higher rank than it takes in the eyes of a man, some men, indeed, seeming to make surprisingly small demands of a woman in this respect. If this is so we may connect it with the fact that beauty in a woman's eye is to a much greater extent than in a man's a picture of energy, in other words, a translation of pressure contracts, with which the question of physical purity is necessarily more intimately associated than it is with the picture of purely visual beauty. It is noteworthy that Ovid (Ars Amandi, lib. I) urges men who desire to please women to leave the arts of adornment and effeminacy to those whose loves are homosexual, and to practice a scrupulous attention to extreme neatness and cleanliness of body and garments in every detail, a sun-browned skin, and the absence of all odor. Some two thousand years later Brummell in an age when extravagance and effeminacy often marked the fashions of men, introduced a new ideal of unobtrusive simplicity, extreme cleanliness (with avoidance of perfumes), and exquisite good taste; he abhorred all eccentricity, and may be said to have constituted a tradition which Englishmen have ever since sought, more or less successfully to follow; he was idolized by women.

It may be added that the attentiveness of women to tactile contacts is indicated by the frequency with which in them it takes on morbid forms, as the délire du contact, the horror of contamination, the exaggerated fear of touching dirt. (See, e.g., Raymond and Janet, Les Obsessions et la Psychasthénie.)

[168]

William Ellis, Polynesian Researches, second edition, 1832, vol. 1, p. 215.

[169]

Stendhal (De l'Amour, Chapter XVIII) has some remarks on this point, and refers to the influence over women possessed by Lekain, the famous actor, who was singularly ugly. "It is passion," he remarks, "which we demand; beauty only furnishes probabilities."

[170]

The charm of a woman's garments to a man is often due in part to their expressiveness in rendering impressions of energy, vivacity, or languor. This has often been realized by the poets, and notably by Herrick, who was singularly sensitive to these qualities in a woman's garments.

IV.

The Alleged Charm of Disparity in Sexual Attraction—The Admiration for High Stature—The Admiration for Dark Pigmentation—The Charm of Parity—Conjugal Mating—The Statistical Results of Observation as Regards General Appearance, Stature, and Pigmentation of Married Couples—Preferential Mating and Assortative Mating—The Nature of the Advantage Attained by the Fair in Sexual Selection—The Abhorrence of Incest and the Theories of its Cause—The Explanation in Reality Simple—The Abhorrence of Incest in Relation to Sexual Selection—The Limits to the Charm of Parity in Conjugal Mating—The Charm of Disparity in Secondary Sexual Characters.

When we are dealing with the senses of touch, smell, and hearing it is impossible at present, and must always remain somewhat difficult, to investigate precisely the degree and direction of their influence in sexual selection. We can marshal in order—as has here been attempted—the main facts and considerations which clearly indicate that there is and must be such an influence, but we cannot even attempt to estimate its definite direction and still less to measure it precisely. With regard to vision, we are in a somewhat better position. It is possible to estimate the direction of the influence which certain visible characters exert on sexual selection, and it is even possible to attempt their actual measurement, although there must frequently be doubt as to the interpretation of such measurements.

Two facts render it thus possible to deal more exactly with the influence of vision on sexual selection than with the influence of the other senses. In the first place, men and women consciously seek for certain visible characters in the persons to whom they are attracted; in other words, their "ideals" of a fitting mate are visual rather than tactile, olfactory, or auditory. In the second place, whether such "ideals" are potent in actual mating, or whether they are modified or even inhibited by more potent psychological or general biological influences, it is in either case possible to measure and compare the visible characters of mated persons.

The two visible characters which are at once most frequently sought in a mate and most easily measurable are degree of stature and degree of pigmentation. Every youth or maiden pictures the person he or she would like for a lover as tall or short, fair or dark, and such characters are measurable and have on a large scale been measured. It is of interest in illustration of the problem of sexual selection in man to consider briefly what results are at present obtainable regarding the influence of these two characters.

It has long been a widespread belief that short people are sexually attracted to tall people, and tall people to short; that in the matter of stature men and women are affected by what Bain called the "charm of disparity." It has not always prevailed. Many centuries ago Leonardo da Vinci, whose insight at so many points anticipated our most modern discoveries, affirmed clearly and repeatedly the charm of parity. After remarking that painters tend to delineate the figures that resemble themselves he adds that men also fall in love with and marry those who resemble themselves; "chi s'innamora voluntieri s'innamorano de cose a loro simiglianti," he elsewhere puts it.[[171]] But from that day to this, it would seem Leonardo's statements have remained unknown or unnoticed. Bernardin de Saint-Pierre said that "love is the result of contrasts," and Schopenhauer affirmed the same point very decisively; various scientific and unscientific writers have repeated this statement.[[172]]

So far as stature is concerned, there appears to be very little reason to suppose that this "charm of disparity" plays any notable part in constituting the sexual ideals of either men or women. Indeed, it may probably be affirmed that both men and women seek tallness in the person to whom they are sexually attracted. Darwin quotes the opinion of Mayhew that among dogs the females are strongly attracted to males of large size.[[173]] I believe this is true, and it is probably merely a particular instance of a general psychological tendency.

It is noteworthy as an indication of the direction of the sexual ideal in this matter that the heroines of male novelists are rarely short and the heroes of female novelists almost invariably tall. A reviewer of novels addressing to lady novelists in the Speaker (July 26, 1890) "A Plea for Shorter Heroes," publishes statistics on this point. "Heroes," he states, "are longer this year than ever. Of the 192 of whom I have had my word to say since October of last year, 27 were merely tall, and 11 were only slightly above the middle height. No less than 85 stood exactly six feet in their stocking soles, and the remainder were considerably over the two yards. I take the average to be six feet three."

As a slight test alike of the supposed "charm of disparity" as well as of the general degree in which tall and short persons are sought as mates by those of the opposite sex I have examined a series of entries in the Round-About, a publication issued by a club, of which the president is Mr. W. T. Stead, having for its object the purpose of promoting correspondence, friendship, and marriage between its members. There are two classes, of entries, one inserted with a view to "intellectual friendship," the other with a view to marriage. I have not thought it necessary to recognize this distinction here; if a man describes his own physical characteristics and those of the lady he would like as a friend, I assume that, from the point of view of the present inquiry, he is much on the same footing as the man who seeks a wife. In the series of entries which I have examined 35 men and women state approximately the height of the man or woman they seek to know; 30 state in addition their own height. The results are expressed in the table on the following page.

Although the cases are few, the results are, in two main respects, sufficiently clear without multiplication of data. In the first place, those who seek parity, whether men or women, are in a majority over those who seek disparity. In the second place, the existence of any disparity at all is due only to the universal desire to find a tall person. Not one man or woman sets down shortness as his or her ideal. The very fact that no man in these initial announcements ventures to set himself down as short (although a considerable proportion describe themselves as tall) indicates a consciousness that shortness is undesirable, as also does the fact that the women very frequently describe themselves as tall.

The same charm of disparity which has been supposed to rule in selective attraction as regards stature has also been assumed as regards pigmentation. The fair, it is said, are attracted to the dark, the dark to the fair. Again, it must be said that this common assumption is not confirmed either by introspection or by any attempt to put the matter on a statistical basis.[[174]]

WOMEN. MEN. TOTALS.
Tall women seek tall men.. 8 Tall men seek tall women.. 6 14
Short women seek short men 0 Short men seek short women 0 0
Medium-sized women seek Medium-sized men seek
medium-sized men ....... 0 medium-sized women .... 3 3
Seek parity........... 8 Seek parity........... 9 17
Tall women seek short men. 0 Tall men seek short women. 0 0
Short women seek tall men. 4 Short men seek tall women. 0 4
Medium-sized woman seeks Medium-sized men seek tall
tall man................ 1 women .................. 8 9
Seek disparity........ 5 Seek disparity........ 8 13
Men of unknown height seek
tall women.............. 5 5

Most people who will carefully introspect their own feelings and ideals in this matter will find that they are not attracted to persons of the opposite sex who are strikingly unlike themselves in pigmentary characters. Even when the abstract ideal of a sexually desirable person is endowed with certain pigmentary characters, such as blue eyes or darkness,—either of which is liable to make a vaguely romantic appeal to the imagination,—it is usually found, on testing the feeling for particular persons, that the variation from the personal type of the subject is usually only agreeable within narrow limits, and that there is a very common tendency for persons of totally opposed pigmentary types, even though they may sometimes be considered to possess a certain æsthetic beauty, to be regarded as sexually unattractive or even repulsive. With this feeling may perhaps be associated the feeling, certainly very widely felt, that one would not like to marry a person of foreign, even though closely allied, race.

From the same number of the Round-About from which I have extracted the data on stature, I have obtained corresponding data on pigmentation, and have embodied them in the following table. They are likewise very scanty, but they probably furnish as good a general indication of the drift of ideals in this matter as we should obtain from more extensive data of the same character.

WOMEN. MEN. TOTALS.
Fair women seek fair men. 2 Fair men seek fair women 2 4
Dark woman seeks dark man 1 Dark men seek dark women 7 8
Seek parity.......... 3 Seek parity......... 9 12
Fair women seek dark men. 4 Fair men seek dark women 3 7
Dark woman seeks fair man 1 Dark men seek fair women 4 5
Medium-colored man seeks
Seek disparity....... 5 dark woman ........... 1 1
Medium-colored man seeks
fair woman ........... 1 1
Seek disparity...... 9 14
Men of unknown color seek
dark women ........... 3 3

It will be seen that in the case of pigmentation there is not as in the case of stature a decided charm of parity in the formation of sexual ideals. The phenomenon, however, remains essentially analogous. Just as in regard to stature there is without exception an abstract admiration for tall persons, so here, though to a less marked extent, there is a general admiration for dark persons. As many as 6 out of 8 women and 14 out of 21 men seek a dark partner. This tendency ranges itself with the considerations already brought forward (p. 182), leading us to believe that, in England at all events, the admiration of fairness is not efficacious to promote any sexual selection, and that if there is actually any such selection it must be put down to other causes. No doubt, even in England the abstract æsthetic admiration of fairness is justifiable and may influence the artist. Probably also it influences the poet, who is affected by a long-established convention in favor of fairness, and perhaps also by a general tendency on the part of our poets to be themselves fair and to yield to the charm of parity,—the tendency to prefer the women of one's own stock,—which we have already found to be a real force.[[175]] But, as a matter of fact, our famous English beauties are not very fair; probably our handsomest men are not very fair, and the abstract sexual ideals of both our men and our women thus go out toward the dark.

The formation of a sexual ideal, while it furnishes a predisposition to be attracted in a certain direction, and undoubtedly has a certain weight in sexual choice, is not by any means the whole of sexual selection. It is not even the whole of the psychic element in sexual selection. Let us take, for instance, the question of stature. There would seem to be a general tendency for both men and women, apart from and before experience, to desire sexually large persons of the opposite sex. It may even be that this is part of a wider zoölogical tendency. In the human species it shows itself also on the spiritual plane, in the desire for the infinite, in the deep and unreasoning feeling that it is impossible to have too much of a good thing. But it not infrequently happens that a man in whose youthful dreams of love the heroine has always been large, has not been able to calculate what are the special nervous and other characteristics most likely to be met in large women, nor how far these correlated characteristics would suit his own instinctive demands. He may, and sometimes does, find that in these other demands, which prove to be more important and insistent than the desire for stature, the tall women he meets are less likely to suit him than the medium or short women.[[176]] It may thus happen that a man whose ideal of woman has always been as tall may yet throughout life never be in intimate relationship with a tall woman because he finds that practically he has more marked affinities in the case of shorter women. His abstract ideals are modified or negatived by more imperative sympathies or antipathies.

In one field such sympathies have long been recognized, especially by alienists, as leading to sexual unions of parity, notwithstanding the belief in the generally superior attraction of disparity. It has often been pointed out that the neuropathic, the insane and criminal, "degenerates" of all kinds, show a notable tendency to marry each other. This tendency has not, however, been investigated with any precision.[[177]]

The first attempt on a statistical basis to ascertain what degree of parity or disparity is actually attained by sexual selection was made by Alphonse de Candolle.[[178]] Obtaining his facts from Switzerland, North Germany, and Belgium, he came to the conclusion that marriages are most commonly contracted between persons with different eye-colors, except in the case of brown-eyed women, who (as Schopenhauer stated, and as is seen in the English data of the sexual ideal I have brought forward) are found more attractive than others.

The first series of serious observations tending to confirm the result reached by the genius of Leonardo da Vinci and to show that sexual selection results in the pairing of like rather than of unlike persons was made by Hermann Fol, the embryologist.[[179]] He set out with the popular notion that married people end by resembling each other, but when at Nice, which is visited by many young married couples on their honeymoons, he was struck by the resemblances already existing immediately after marriage. In order to test the matter he obtained the photographs of 251 young and old married couples not personally known to him. The results were as follows:

RESEMBLANCES NONRESEMBLANCES
COUPLES. (PERCENTAGE). (PERCENTAGE). TOTAL.
Young.............. 132, about 66,66 66, about 33.33 198
Old ............... 38, about 71.70 15, about 28.30 53

He concluded that in the immense majority of marriages of inclination the contracting parties are attracted by similarities, and not by dissimilarities, and that, consequently, the resemblances between aged married couples are not acquired during conjugal life. Although Fol's results were not obtained by good methods, and do not cover definite points like stature and eye-color, they represented the conclusions of a highly skilled and acute observer and have since been amply confirmed.

Galton could not find that the average results from a fairly large number of cases indicated that stature, eye-color, or other personal characteristics notably influenced sexual selection, as evidenced by a comparison of married couples.[[180]] Karl Pearson, however, in part making use of a large body of data obtained by Galton, referring to stature and eye-color, has reached the conclusion that sexual selection ultimately results in a marked degree of parity so far as these characters are concerned.[[181]] As regards stature, he is unable to find evidence of what he terms "preferential mating"; that is to say, it does not appear that any preconceived ideals concerning the desirability of tallness in sexual mates leads to any perceptibly greater tallness of the chosen mate; husbands are not taller than men in general, nor wives than women in general. In regard to eye-color, however, there appeared to be evidence of preferential mating. Husbands are very decidedly fairer than men in general, and though there is no such marked difference in women, wives are also somewhat fairer than women in general. As regards "assortative mating" as it is termed by Pearson,—the tendency to parity or to disparity between husbands and wives,—the result were in both cases decisive. Tall men marry women who are somewhat above the average in height; short men marry women who are somewhat below the average, so that husband and wife resemble each other in stature as closely as uncle and niece. As regards eye-color there is also a tendency for like to marry like; the light-eyed men tend to marry light-eyed women more often than dark-eyed women; the dark-eyed men tend to marry dark-eyed women more often than light-eyed. There remains, however, a very considerable difference in the eye-color of husband and wife; in the 774 couples dealt with by Pearson there are 333 dark-eyed women to only 251 dark-eyed men, and 523 light-eyed men to only 441 light-eyed women. The women in the English population are darker-eyed than the men;[[182]] but the difference is scarcely so great as this; so that even if wives are not so dark-eyed as women generally it would appear that the ideal admiration for the dark-eyed may still to some extent make itself felt in actual mating.

While we have to recognize that the modification and even total inhibition of sexual ideals in the process of actual mating is largely due to psychic causes, such causes do not appear to cover the whole of the phenomena. Undoubtedly they count for much, and the man or the woman who, from whatever causes, has constituted a sexual ideal with certain characters may in the actual contacts of life find that individuals with other and even opposed characters most adequately respond to his or her psychic demands. There are, however, other causes in play here which at first sight may seem to be not of a purely psychic character. One unquestionable cause of this kind comes into action in regard to pigmentary selection. Fair people, possibly as a matter of race more than from absence of pigment, are more energetic than dark people. They possess a sanguine vigor and impetuosity which, in most, though not in all, fields and especially in the competition of practical life, tend to give them some superiority over their darker brethren. The greater fairness of husbands in comparison with men in general, as found by Karl Pearson, is thus accounted for; fair men are most likely to obtain wives. Husbands are fairer than men in general for the same reason that, as I have shown elsewhere,[[183]] created peers are fairer than either hereditary peers or even most groups of intellectual persons; they have possessed in higher measure the qualities that insure success. It may be added that with the recognition of this fact we have not really left the field of sexual psychology, for, as has already been pointed out, that energy which thus insures success in practical life is itself a sexual allurement to women. Energy in a woman in courtship is less congenial to her sexual attitude than to a man's, and is not attractive to men; thus it is not surprising, even apart from the probably greater beauty of dark women, that the preponderance of fairness among wives as compared to women generally, indicated by Karl Pearson's data, is very slight. It may possibly be accounted for altogether by homogamy—the tendency of like to marry like—in the fair husbands.

The energy and vitality of fair people is not, however, it is probable, merely an indirect cause of the greater tendency of fair men to become husbands; that is to say, it is not merely the result of the generally somewhat greater ability of the fair to attain success in temporal affairs. In addition to this, fair men, if not fair women, would appear to show a tendency to a greater activity in their specifically sexual proclivities. This is a point which we shall encounter in a later Study and it is therefore unnecessary to discuss it here.

In dealing with the question of sexual selection in man various writers have been puzzled by the problem presented by that abhorrence of incest which is usually, though not always so clearly marked among the different races of mankind.[[184]] It was once commonly stated, as by Morgan and by Maine, that this abhorrence was the result of experience; the marriages of closely related persons were found to be injurious to offspring and were therefore avoided. This theory, however, is baseless because the marriages of closely related persons are not injurious to the offspring. Consanguineous marriages, so closely as they can be investigated on a large scale,—that is to say, marriages between cousins,—as Huth was the first to show, develop no tendency to the production of offspring of impaired quality provided the parents are sound; they are only injurious in this respect in so far as they may lead to the union of couples who are both defective in the same direction. According to another theory, that of Westermarck, who has very fully and ably discussed the whole question,[[185]] "there is an innate aversion to sexual intercourse between persons living very closely together from early youth, and, as such persons are in most cases related, this feeling displays itself chiefly as a horror of intercourse between near kin." Westermarck points out very truly that the prohibition of incest could not be founded on experience even if (as he is himself inclined to believe) consanguineous marriages are injurious to the offspring; incest is prevented "neither by laws, nor by customs, nor by education, but by an instinct which under normal circumstances makes sexual love between the nearest kin a psychic impossibility." There is, however, a very radical objection to this theory. It assumes the existence of a kind of instinct which can with difficulty be accepted. An instinct is fundamentally a more or less complicated series of reflexes set in action by a definite stimulus. An innate tendency at once so specific and so merely negative, involving at the same time deliberate intellectual processes, can only with a certain force be introduced into the accepted class of instincts. It is as awkward and artificial an instinct as would be, let us say, an instinct to avoid eating the apples that grew in one's own yard.[[186]]

The explanation of the abhorrence to incest is really, however, exceedingly simple. Any reader who has followed the discussion of sexual selection in the present volume and is also familiar with the "Analysis of the Sexual Impulse" set forth in the previous volume of these Studies will quickly perceive that the normal failure of the pairing instinct to manifest itself in the case of brothers and sisters, or of boys and girls brought up together from infancy, is a merely negative phenomenon due to the inevitable absence under those circumstances of the conditions which evoke the pairing impulse. Courtship is the process by which powerful sensory stimuli proceeding from a person of the opposite sex gradually produce the physiological state of tumescence, with its psychic concomitant of love and desire, more or less necessary for mating to be effected. But between those who have been brought up together from childhood all the sensory stimuli of vision, hearing, and touch have been dulled by use, trained to the calm level of affection, and deprived of their potency to arouse the erethistic excitement which produces sexual tumescence.[[187]] Brothers and sisters in relation to each other have at puberty already reached that state to which old married couples by the exhaustion of youthful passion and the slow usage of daily life gradually approximate. Passion between brother and sister is, indeed, by no means so rare as is sometimes supposed, and it may be very strong, but it is usually aroused by the aid of those conditions which are normally required for the appearance of passion, more especially by the unfamiliarity caused by a long separation. In reality, therefore, the usual absence of sexual attraction between brothers and sisters requires no special explanation; it is merely due to the normal absence under these circumstances of the conditions that tend to produce sexual tumescence and the play of those sensory allurements which lead to sexual selection.[[188]] It is a purely negative phenomenon and it is quite unnecessary, even if it were legitimate, to invoke any instinct for its explanation. It is probable that the same tendency also operates among animals to some extent, tending to produce a stronger sexual attraction toward those of their species to whom they have not become habituated.[[189]] In animals, and in man also when living under primitive conditions, sexual attraction is not a constant phenomenon[[190]]; it is an occasional manifestation only called out by the powerful stimulation. It is not its absence which we need to explain; it is its presence which needs explanation, and such an explanation we find in the analysis of the phenomena of courtship.

The abhorrence of incest is an interesting and significant phenomenon from our present point of view, because it instructively points out to us the limits to that charm of parity which apparently makes itself felt to some considerable extent in the constitution of the sexual ideal and still more in the actual homogamy which seems to predominate over heterogamy. This homogamy is, it will be observed, a racial homogamy; it relates to anthropological characters which mark stocks. Even in this racial field, it is unnecessary to remark, the homogamy attained is not, and could not be, absolute; nor would it appear that such absolute racial homogamy is even desired. A tall man who seeks a tall woman can seldom wish her to be as tall as himself; a dark man who seeks a dark woman, certainly will not be displeased at the inevitably greater or less degree of pigment which he finds in her eyes as compared to his own.

But when we go outside the racial field this tendency to homogamy disappears at once. A man marries a woman who, with slight, but agreeable, variations, belongs to a like stock to himself. The abhorrence of incest indicates that even the sexual attraction to people of the same stock has its limits, for it is not strong enough to overcome the sexual indifference between persons of near kin. The desire for novelty shown in this sexual indifference to near kin and to those who have been housemates from childhood, together with the notable sexual attractiveness often possessed by a strange youth or maiden who arrives in a small town or village, indicates that slight differences in stock, if not, indeed, a positive advantage from this point of view, are certainly not a disadvantage. When we leave the consideration of racial differences to consider sexual differences, not only do we no longer find any charm of parity, but we find that there is an actual charm of disparity. At this point it is necessary to remember all that has been brought forward in earlier pages[[191]] concerning the emphasis of the secondary sexual characters in the ideal of beauty. All those qualities which the woman desires to see emphasized in the man are the precise opposite of the qualities which the man desires to see emphasized in the woman. The man must be strong, vigorous, energetic, hairy, even rough, to stir the primitive instincts of the woman's nature; the woman who satisfies this man must be smooth, rounded, and gentle. It would be hopeless to seek for any homogamy between the manly man and the virile woman, between the feminine woman and the effeminate man. It is not impossible that this tendency to seek disparity in sexual characters may exert some disturbing influences on the tendency to seek parity in anthropological racial characters, for the sexual difference to some extent makes itself felt in racial characters. A somewhat greater darkness of women is a secondary (or, more precisely, tertiary) sexual character, and on this account alone, it is possible, somewhat attractive to men[[192]]. A difference in size and stature is a very marked secondary sexual character. In the considerable body of data concerning the stature of married couples reproduced by Pearson from Galton's tables, although the tall on the average tend to marry the tall, and the short the short, it is yet noteworthy that, while the men of 5 ft. 4 ins. have more wives at 5 ft. 2 ins. than at any other height, men of 6 ft. show, in an exactly similar manner, more wives at 5 ft. 2 ins. than at any other height, although for many intermediate heights the most numerous groups of wives are taller[[193]].

In matters of carriage, habit, and especially clothing the love of sexual disparity is instinctive, everywhere well marked, and often carried to very great lengths. To some extent such differences are due to the opposing demands of more fundamental differences in custom and occupation. But this cause by no means adequately accounts for them, since it may sometimes happen that what in one land is the practice of the men is in another the practice of the women, and yet the practices of the two sexes are still opposed[[194]]. Men instinctively desire to avoid doing things in women's ways, and women instinctively avoid doing things in men's ways, yet both sexes admire in the other sex those things which in themselves they avoid. In the matter of clothing this charm of disparity reaches its highest point, and it has constantly happened that men have even called in the aid of religion to enforce a distinction which seemed to them so urgent[[195]]. One of the greatest of sex allurements would be lost and the extreme importance of clothes would disappear at once if the two sexes were to dress alike; such identity of dress has, however, never come about among any people.

[171]

L. da Vinci, Frammenti, selected by Solmi, pp. 177-180.

[172]

Westermarck, who accepts the "charm of disparity," gives references, History of Human Marriage, p. 354.

[173]

Descent of Man. Part II, Chapter XVIII.

[174]

Bloch (Beiträge zur Ætiologie der Psychopathia Sexualis, Teil II, pp. 260 et seq.) refers to the tendency to admixture of races and to the sexual attraction occasionally exerted by the negress and sometimes the negro on white persons as evidence in favor of such charm of disparity. In part, however, we are here concerned with vague statements concerning imperfectly known facts, in part with merely individual variations, and with that love of the exotic under the stimulation of civilized conditions to which reference has already been made (p. 184).

[175]

In this connection the exceptional case of Tennyson is of interest. He was born and bred in the very fairest part of England (Lincolnshire), but he himself and the stock from which he sprang were dark to a very remarkable degree. In his work, although it reveals traces of the conventional admiration for the fair, there is a marked and unusual admiration for distinctly dark women, the women resembling the stock to which he himself belonged. See Havelock Ellis, "The Color Sense in Literature," Contemporary Review, May, 1896.

[176]

It is noteworthy that in the Round-About, already referred to, although no man expresses a desire to meet a short woman, when he refers to announcements by women as being such as would be likely to suit him, the persons thus pointed out are in a notable proportion short.

[177]

It has been discussed by F. J. Debret, La Selection Naturelle dans l'espèce humaine (Thèse de Paris), 1901. Debret regards it as due to natural selection.

[178]

"Hérédité de la Couleur des Yeux dans l'espèce humaine," Archives des Sciences physiques et naturelles, sér. iii, vol. xii, 1884, p. 109.

[179]

Revue Scientifique, Jan., 1891.

[180]

F. Galton, Natural Inheritance, p. 85. It may be remarked that while Galton's tables on page 206 show a slight excess of disparity as regards sexual selection in stature, in regard to eye color they anticipate Karl Pearson's more extensive data and in marriages of disparity show a decided deficiency of observed over chance results. In English Men of Science (pp. 28-33), also, Galton found that among the parents parity decidedly prevailed over disparity (78 to 31) alike as regards temperament, hair color, and eye color.

[181]

Karl Pearson, Phil. Trans. Royal Society, vol. clxxxvii, p. 273, and vol. cxcv, p. 113; Proceedings of the Royal Society, vol. lxvi, p. 28; Grammar of Science, second edition, 1900, pp. 425 et seq.; Biometrika, November, 1903. The last-named periodical also contains a study on "Assortative Mating in Man," bringing forward evidence to show that, apart from environmental influence, "length of life is a character which is subject to selection;" that is to say, the long-lived tend to marry the long-lived, and the short-lived to marry the short-lived.

[182]

For a summary of the evidence on this point see Havelock Ellis, Man and Woman, fourth edition, 1904, pp. 256-264.

[183]

"The Comparative Abilities of the Fair and the Dark," Monthly Review, August, 1901.

[184]

The fact that even in Europe the abhorrence to incest is not always strongly felt is brought out by Bloch, Beiträge zur Ætiologie der Psychopathia Sexualis, Teil II, pp. 263 et seq.

[185]

Westermarck, History of Marriage, Chapters XIV and XV.

[186]

Crawley (The Mystic Rose, p. 446) has pointed out that it is not legitimate to assume the possibility of an "instinct" of this character; instinct has "nothing in its character but a response of function to environment."

[187]

Fromentin, in his largely autobiographic novel Dominique, makes Olivier say: "Julie is my cousin, which is perhaps a reason why she should please me less than anyone else. I have always known her. We have, as it were, slept in the same cradle. There may be people who would be attracted by this almost fraternal relationship. To me the very idea of marrying someone whom I knew as a baby is as absurd as that of coupling two dolls."

[188]

It may well be, as Crawley argues (The Mystic Rose, Chapter XVII), that sexual taboo plays some part among primitive people in preventing incestuous union, as, undoubtedly, training and moral ideas do among civilized peoples.

[189]

The remarks of the Marquis de Brisay, an authority on doves, as communicated to Giard (L'Intermédiare des Biologistes, November 20, 1897), are of much interest on this point, since they correspond to what we find in the human species: "Two birds from the same nest rarely couple. Birds coming from the same nest behave as though they regarded coupling as prohibited, or, rather, they know each other too well, and seem to be ignorant of their difference in sex, remaining unaffected in their relations by the changes which make them adults." Westermarck (op. cit., p. 334) has some remarks on a somewhat similar tendency sometimes observed in dogs and horses.

[190]

See Appendix to vol. lii of these Studies, "The Sexual Impulse among Savages."

[191]

See, especially, ante, pp. 163 et seq.

[192]

Kistemaecker, as quoted by Bloch (Beiträge, etc., ii. p. 340), alludes in this connection to the dark clothes of men and to the tendency of women to wear lighter garments, to emphasize the white underlinen, to cultivate pallor of the face, to use powder. "I am white and you are brown; ergo, you must love me"; this affirmation, he states, may be found in the depths of every woman's heart.

[193]

K. Pearson, Grammar of Science, second edition, p. 430.

[194]

In Man and Woman (fourth edition, p. 65) I have referred to a curious example of this tendency to opposition, which is of almost worldwide extent. Among some people it is, or has been, the custom for the women to stand during urination, and in these countries it is usually the custom for the man to squat; in most countries the practices of the sexes in this matter are opposed.

[195]

It is sufficient to quote one example. At the end of the sixteenth century it was a serious objection to the fashionable wife of an English Brownist pastor in Amsterdam that she had "bodies

V.

Summary of the Conclusions at Present Attainable in Regard to the Nature of Beauty and its Relation to Sexual Selection.

The consideration of vision has led us into a region in which, more definitely and precisely than is the case with any other sense, we can observe and even hope to measure the operation of sexual selection in man. In the conception of feminine beauty we possess an instrument of universal extension by which it seems possible to measure the nature and extent of such selection as exercised by men on women. This conception, with which we set out, is, however, by no means so precise, so easily available for the attainment of sound conclusions, as at first it may seem to be.

It is true that beauty is not, as some have supposed, a mere matter of caprice. It rests in part on (1) an objective basis of æsthetic character which holds all its variations together and leads to a remarkable approximation among the ideals of feminine beauty cherished by the most intelligent men of all races. But beyond this general objective basis we find that (2) the specific characters of the race or nation tend to cause divergence in the ideals of beauty, since beauty is often held to consist in the extreme development of these racial or national anthropological features; and it would, indeed, appear that the full development of racial characters indicates at the same time the full development of health and vigor. We have further to consider that (3) in most countries an important and usually essential element of beauty lies in the emphasis of the secondary and tertiary sexual characters: the special characters of the hair in woman, her breasts, her hips, and innumerable other qualities of minor saliency, but all apt to be of significance from the point of view of sexual selection. In addition we have (4) the factor of individual taste, constituted by the special organization and the peculiar experiences of the individual and inevitably affecting his ideal of beauty. Often this individual factor is merged into collective shapes, and in this way are constituted passing fashions in the matter of beauty, certain influences which normally affect only the individual having become potent enough to affect many individuals. Finally, in states of high civilization and in individuals of that restless and nervous temperament which is common in civilization, we have (5) a tendency to the appearance of an exotic element in the ideal of beauty, and in place of admiring that kind of beauty which most closely approximates to the type of their own race men begin to be agreeably affected by types which more or less deviate from that with which they are most familiar.

While we have these various and to some extent conflicting elements in a man's ideal of feminine beauty, the question is still further complicated by the fact that sexual selection in the human species is not merely the choice of the woman by the man, but also the choice of the man by the woman. And when we come to consider this we find that the standard is altogether different, that many of the elements of beauty as it exists in woman for man have here fallen away altogether, while a new and preponderant element has to be recognized in the shape of a regard for strength and vigor. This, as I have pointed out, is not a purely visual character, but a tactile pressure character translated into visual terms.

When we have stated the sexual ideal we have not yet, however, by any means stated the complete problem of human sexual selection. The ideal that is desired and sought is, in a large measure, not the outcome of experience; it is not even necessarily the expression of the individual's temperament and idiosyncrasy. It may be largely the result of fortuitous circumstances, of slight chance attractions in childhood, of accepted traditions consecrated by romance. In the actual contacts of life the individual may find that his sexual impulse is stirred by sensory stimuli which are other than those of the ideal he had cherished and may even be the reverse of them.

Beyond this, also, we have reason for believing that factors of a still more fundamentally biological character, to some extent deeper even than all these psychic elements, enter into the problem of sexual selection. Certain individuals, apart altogether from the question of whether they are either ideally or practically the most fit mates, display a greater energy and achieve a greater success than others in securing partners. These individuals possess a greater constitutional vigor, physical or mental, which conduces to their success in practical affairs generally, and probably also heightens their specifically philogamic activities.

Thus, the problem of human sexual selection is in the highest degree complicated. When we gather together such scanty data of precise nature as are at present available, we realize that, while generally according with the results which the evidence not of a quantitative nature would lead us to accept, their precise significance is not at present altogether clear. It would appear on the whole that in choosing a mate we tend to seek parity of racial and individual characters together with disparity of secondary sexual characters. But we need a much larger number of groups of evidence of varying character and obtained under varying conditions. Such evidence will doubtless accumulate now that its nature is becoming defined and the need for it recognized. In the meanwhile we are, at all events, in a position to assert, even with the evidence before us, that now that the real meaning of sexual selection is becoming clear its efficacy in human evolution can no longer be questioned.

APPENDICES

APPENDIX A.

THE ORIGINS OF THE KISS.

Manifestations resembling the kiss, whether with the object of expressing affection or sexual emotion, are found among various animals much lower than man. The caressing of the antennæ practiced by snails and various insects during sexual intercourse is of the nature of a kiss. Birds use their bills for a kind of caress. Thus, referring to guillemots and their practice of nibbling each other's feet, and the interest the mate always takes in this proceeding, which probably relieves irritation caused by insects, Edmund Selous remarks: "When they nibble and preen each other they may, I think, be rightly said to cosset and caress, the expression and pose of the bird receiving the benefit being often beatific."[[196]] Among mammals, such as the dog, we have what closely resembles a kiss, and the dog who smells, licks, and gently bites his master or a bitch, combines most of the sensory activities involved in the various forms of the human kiss.

As practiced by man, the kiss involves mainly either the sense of touch or that of smell. Occasionally it involves to some extent both sensory elements.[[197]]

The tactile kiss is certainly very ancient and primitive. It is common among mammals generally. The human infant exhibits, in a very marked degree, the impulse to carry everything to the mouth and to lick or attempt to taste it, possibly, as Compayre suggests,[[198]] from a memory of the action of the lips protruded to seize the maternal nipple. The affectionate child, as Mantegazza remarks,[[199]] not only applies inanimate objects to its lips or tongue, but of its own impulse licks the people it likes. Stanley Hall, in the light of a large amount of information he obtained on this point, found that "some children insist on licking the cheeks, necks, and hands of those they wish to caress," or like having animals lick them.[[200]] This impulse in children may be associated with the maternal impulse in animals to lick the young. "The method of licking the young practiced by the mother," remarks S. S. Buckman, "would cause licking to be associated with happy feelings. And, further, there is the allaying of parasitical irritation which is afforded by the rubbing and hence results in pleasure. It may even be suggested that the desire of the mother to lick her young was prompted in the first place by a desire to bestow on her offspring a pleasure she felt herself." The licking impulse in the child may thus, it is possible, be regarded as the evanescent manifestation of a more fundamental animal impulse,[[201]] a manifestation which is liable to appear in adult life under the stress of strong sexual emotion. Such an association is of interest if, as there is some reason to believe, the kiss of sexual love originated as a development of the more primitive kiss bestowed by the mother on her child, for it is sometimes found that the maternal kiss is practiced where the sexual kiss is unknown.

The impulse to bite is also a part of the tactile element which lies at the origin of kissing. As Stanley Hall notes, children are fond of biting, though by no means always as a method of affection. There is, however, in biting a distinctly sexual origin to invoke, for among many animals the teeth (and among birds the bill) are used by the male to grasp the female more firmly during intercourse. This point has been discussed in the previous volume of these Studies in reference to "Love and Pain," and it is unnecessary to enter into further details here. The heroine of Kleist's Penthesilea remarks: "Kissing (Küsse) rhymes with biting (Bisse), and one who loves with the whole heart may easily confound the two."

The kiss, as known in Europe, has developed on a sensory basis that is mainly tactile, although an olfactory element may sometimes coexist. The kiss thus understood is not very widely spread and is not usually found among rude and uncultured peoples. We can trace it in Aryan and Semitic antiquity, but in no very pronounced form; Homer scarcely knew it, and the Greek poets seldom mention it. Today it may be said to be known all over Europe except in Lapland. Even in Europe it is probably a comparatively modern discovery; and in all the Celtic tongues, Rhys states, there is no word for "kiss," the word employed being always borrowed from the Latin pax.[[202]] At a fairly early historic period, however, the Welsh Cymri, at all events, acquired a knowledge of the kiss, but it was regarded as a serious matter and very sparingly used, being by law only permitted on special occasions, as at a game called rope-playing or a carousal; otherwise a wife who kissed a man not her husband could be repudiated. Throughout eastern Asia it is unknown; thus, in Japanese literature kisses and embraces have no existence. "Kisses, and embraces are simply unknown in Japan as tokens of affection," Lafcadio Hearn states, "if we except the solitary fact that Japanese mothers, like mothers all over the world, lip and hug their little ones betimes. After babyhood there is no more hugging or kisses; such actions, except in the case of infants, are held to be immodest. Never do girls kiss one another; never do parents kiss or embrace their children who have become able to walk." This holds true, and has always held true, of all classes; hand-clasping is also foreign to them. On meeting after a long absence, Hearn remarks, they smile, perhaps cry a little, they may even stroke each other, but that is all. Japanese affection "is chiefly shown in acts of exquisite courtesy and kindness."[[203]] Among nearly all of the black races of Africa lovers never kiss nor do mothers usually kiss their babies.[[204]] Among the American Indians the tactile kiss is, for the most part, unknown, though here and there, as among the Fuegians, lovers rub their cheeks together.[[205]] Kissing is unknown to the Malays. In North Queensland, however, Roth states, kissing takes place between mothers (not fathers) and infants, also between husbands and wives; but whether it is an introduced custom Roth is unable to say; he adds that the Pitta-pitta language possesses a word for kissing.[[206]]

It must be remarked, however, that in many parts of the world where the tactile kiss, as we understand it, is usually said to be unknown, it still exists as between a mother and her baby, and this seems to support the view advocated by Lombroso that the lovers' kiss is developed from the maternal kiss. Thus, the Angoni Zulus to the north of the Zambesi, Wiese states, kiss their small children on both cheeks[[207]] and among the Fuegians, according to Hyades, mothers kiss their small children.

Even in Europe the kiss in early mediæval days was, it seems probable, not widely known as an expression of sexual love; it would appear to have been a refinement of love only practiced by the more cultivated classes. In the old ballad of Glasgerion the lady suspected that her secret visitor was only a churl, and not the knight he pretended to be, because when he came in his master's place to spend the night with her he kissed her neither coming nor going, but simply got her with child. It is only under a comparatively high stage of civilization that the kiss has been emphasized and developed in the art of love. Thus the Arabic author of the Perfumed Garden, a work revealing the existence of a high degree of social refinement, insists on the great importance of the kiss, especially if applied to the inner part of the mouth, and he quotes a proverb that "A moist kiss is better than a hasty coitus." Such kisses, as well as on the face generally, and all over the body, are frequently referred to by Hindu, Latin, and more modern erotic writers as among the most efficacious methods of arousing love.[[208]]

A reason which may have stood in the way of the development of the kiss in a sexual direction has probably been the fact that in the near East the kiss was largely monopolized for sacred uses, so that its erotic potentialities were not easily perceived. Among the early Arabians the gods were worshiped by a kiss.[[209]] This was the usual way of greeting the house gods on entering or leaving.[[210]] In Rome the kiss was a sign of reverence and respect far more than a method of sexual excitation.[[211]] Among the early Christians it had an all but sacramental significance. It retains its ancient and serious meaning in many usages of the Western and still more the Eastern Churches; the relics of saints, the foot of the pope, the hands of bishops, are kissed, just as the ancient Greeks kissed the images of the gods. Among ourselves we still have a legally recognized example of the sacredness of the kiss in the form of taking an oath by kissing the Testament.[[212]]

So far we have been concerned mainly with the tactile kiss, which is sometimes supposed to have arisen in remote times to the east of the Mediterranean—where the vassal kissed his suzerain and where the kiss of love was known, as we learn from the Songs of Songs, to the Hebrews—and has now conquered nearly the whole of Europe. But over a much larger part of the world and even in one corner of Europe (Lapland, as well as among the Russian Yakuts) a different kind of salutation rules, the olfactory kiss. This varies in form in different regions and sometimes simulates a tactile kiss, but, as it exists in a typical form in China, where it has been carefully studied by d'Enjoy, it may be said to be made up of three phases: (1) the nose is applied to the cheek of the beloved person; (2) there is a long nasal inspiration accompanied by lowering of the eyelids; (3) there is a slight smacking of the lips without the application of the mouth to the embraced cheek. The whole process, d'Enjoy considers, is founded on sexual desire and the desire for food, smell being the sense employed in both fields. In the form described by d'Enjoy, we have the Mongolian variety of the olfactory kiss. The Chinese regard the European kiss as odious, suggesting voracious cannibals, and yellow mothers in the French colonies still frighten children by threatening to give them the white man's kiss. Their own kiss the Chinese regard as exclusively voluptuous; it is only befitting as between lovers, and not only do fathers refrain from kissing their children except when very young, but even the mothers only give their children a rare and furtive kiss. Among some of the hill-tribes of south-east India the olfactory kiss is found, the nose being applied to the cheek during salutation with a strong inhalation; instead of saying "Kiss me," they here say "Smell me." The Tamils, I am told by a medical correspondent in Ceylon, do not kiss during coitus, but rub noses and also lick each other's mouth and tongue. The olfactory kiss is known in Africa; thus, on the Gambia in inland Africa when a man salutes a woman he takes her hand and places it to his nose, twice smelling the back of it. Among the Jekris of the Niger coast mothers rub their babies with their cheeks or mouths, but they do not kiss them, nor do lovers kiss, though they squeeze, cuddle, and embrace.[[213]] Among the Swahilis a smell kiss exists, and very young boys are taught to raise their clothes before women visitors, who thereupon playfully smell the penis; the child who does this is said to "give tobacco."[[214]] Kissing of any kind appears to be unknown to the Indians throughout a large part of America: Im Thurn states that it is unknown to the Indians of Guiana, and at the other end of South America Hyades and Deniker state that it is unknown to the Fuegians. In Forth America the olfactory kiss is known to the Eskimo, and has been noted among some Indian tribes, as the Blackfeet. It is also known in Polynesia. At Samoa kissing was smelling.[[215]] In New Zealand, also, the hongi, or nose-pressing, was the kiss of welcome, of mourning, and of sympathy.[[216]] In the Malay archipelago, it is said, the same word is used for "greeting" and "smelling." Among the Dyaks of the Malay archipelago, however, Vaughan Stevens states that any form of kissing is unknown.[[217]] In Borneo, Breitenstein tells us, kissing is a kind of smelling, the word for smelling being used, but he never himself saw a man kiss a woman; it is always done in private.[[218]]

The olfactory kiss is thus seen to have a much wider extension over the world than the European (or Mediterranean) tactile kiss. In its most complete development, however, it is mainly found among the people of Mongolian race, or those yellow peoples more or less related to them.

The literature of the kiss is extensive. So far, however, as that literature is known to me, the following list includes everything that may be profitably studied: Darwin, The Expression of the Emotions; Ling Roth, "Salutations," Journal of the Anthropological Institute, November, 1889; K. Andree, "Nasengruss," Ethnographische Parallelen, second series, 1889, pp. 223-227; Alfred Kirchhoff, "Vom Ursprung des Küsses," Deutsche Revue, May, 1895; Lombroso, "L'Origine du Baiser," Nouvelle Revue, 1897, p. 153; Paul d'Enjoy, "Le Baiser en Europe et en Chine," Bulletin de la Société d'Anthropologie, Paris, 1897, fasc. 2. Professor Nyrop's book, The Kiss and its History (translated from the Danish by W. F. Harvey), deals rather with the history of the kiss in civilization and literature than with its biological origins and psychological significance.

[196]

E. Selous, Bird Watching, 1901, p. 191. This author adds: "It seems probable indeed that the conferring a practical benefit of the kind indicated may be the origin of the caress throughout nature."

[197]

Tylor terms the kiss "the salute by tasting," and d'Enjoy defines it as "a bite and a suction"; there seems, however, little evidence to show that the kiss contains any gustatory element in the strict sense.

[198]

Compayre, L'Evolution intellectuelle et morale de l'enfant, p. 9.

[199]

Mantegazza, Physiognomy and Expression, p. 144.

[200]

G. Stanley Hall, "The Early Sense of Self," American Journal of Psychology, April, 1898, p. 361.

[201]

In some parts of the world the impulse persists into adult life. Sir S. Baker (Ismailia, p. 472) mentions licking the eyes as a sign of affection.

[202]

Book of Common Prayer in Manx Gaelic, edited by A. W. Moore and J. Rhys, 1895.

[203]

L. Hearn, Out of the East, 1895, p. 103.

[204]

See, e.g., A. B. Ellis, Tshi-speaking Peoples, p. 288. Among the Swahili the kiss is practiced, but exclusively between married people and with very young children. Velten believes they learned it from the Arabs.

[205]

Hyades and Deniker, Mission Scientifique du Cap Horn, vol. vii, p. 245.

[206]

W. Roth, Ethnological Notes Among the Queensland Aborigines, p. 184.

[207]

Zeitschrift für Ethnologie, 1900, ht. 5, p. 200.

[208]

E.g., the Kama Sutra of Vatsyayana, Bk. III, Chapter I.

[209]

Hosea, Chapter xiii, v. 2; I Kings, Chapter xix, v. 18.

[210]

Wellhausen, Reste Arabischen Heidentums, p. 109.

[211]

The Romans recognized at least three kinds of kiss: the osculum, for friendship, given on the face; the basium, for affection, given on the lips; the suavium, given between the lips, reserved for lovers.

[212]

In other parts of the world it would appear that the kiss sometimes has a sacred or ritual character. Thus, according to Rev. J. Macdonald (Journal of the Anthropological Institute, November, 1890, p. 118), it is part of the initiation ceremony of a girl at her first menstruation that the women of the village should kiss her on the cheek, and on the mons veneris and labia.

[213]

Journal of the Anthropological Institute, August and November, 1898, p. 107.

[214]

Velten, Sitten und Gebraüche der Suaheli, p. 142.

[215]

Turner, Samoa, p. 45.

[216]

Tregear, Journal of the Anthropological Institute, 1889.

[217]

Zeitschrift für Ethnologie, 1896, ht. 4, p. 272.

[218]

Breitenstein, 21 Jahre in India, vol. i, p. 224.

APPENDIX B.

HISTORIES OF SEXUAL DEVELOPMENT.

The histories here recorded are similar in character to those given in Appendix B of the previous volume.

HISTORY I.—C. D., clergyman, age, 34. Height about 5 ft. 8 in. Weight, 8st. 8lb. Complexion, fair. Physical infirmities, very myopic, tendency to consumption.

"My family is of old lineage on both sides. My parents were normal and fairly healthy; but I consider that heredity, though not vitiated, is somewhat overrefined, and there is a neuropathic tendency, which has appeared in myself and in one or two other members of the family. As a child, I suffered, though not very frequently, from nocturnal enuresis. My sexual nature, though normal, has been keenly alive and sensitive as far back as I can remember; and as I look back I discern within myself in early childhood what I now understand to be a decided masochistic or passively algolagnic tendency. So far as I remember, this manifested itself in me in two aspects; one psychic or sentimental and free from carnality, expressing itself in imaginative visions such as the following: I used, to imagine myself kneeling before a young and beautiful woman and being sentenced by her to some punishment, and even threatened with death. At other times I would picture myself as a wounded soldier watched over on his sickbed by queenly women. These visions always included an imagination of something heroic in my own personality. No doubt they were the same kind of dreamings as are present in multitudes of imaginative children; they are only of interest in so far as a sexual element was present; and that was algolagnic in character.

"I had a small fund of natural common sense; and my surroundings were not favorable to sentimental imaginings; consequently I believe I began to throw them off at an early age, though the temperament which produced them is still a part of my nature.

"On the carnal side, the sexual instinct was decidedly algolagnic. Masturbation is one of my earliest recollections; indeed, it was not at first, so far as I remember, associated with any sexual ideas at all; but began as a reflex animal act. I do not remember its first occurrence. It soon, however, became associated in my mind with algolagnic excitement, giving rise to reveries which took the ordinary form of imagining oneself stripped and whipped, etc., by persons of the opposite sex. The dramatis personæ in my own algolagnic reveries were elderly women; somewhat strangely, I did not associate physical sexuality at this period with young and attractive women. If scientific light on these matters were generally available in the practical bringing up of children, persons in charge of young children might refrain from exciting an algolagnic tendency or doing anything calculated to awake sexual emotions prematurely. In my own case, I recollect acts performed by older persons in ignorance and thoughtlessness which undoubtedly tended to foster and strengthen my algolagnic instinct.

"Little or nothing was done to prevent, discover, or remedy the pernicious habit into which I was falling unknowingly. Circumcision was perhaps little thought of in those days as a preventive of juvenile masturbation; at any rate, it was not resorted to in my case. I remember, indeed, that a nurse discovered that I was practicing masturbation, and I think she made a few half-hearted attempts to stop it. It was probably these attempts which gave me a growing feeling that there was something wrong about masturbation, and that it must be practiced secretly. But they were unsuccessful in their main object. The practice continued.

"I went to school at the age of 10. There I came in contact almost without warning, with the ordinary lewdness and grossness of school conversation, and took to it readily. I soon became conversant with the theory of sexual relations; but never got the opportunity of sexual intercourse, and probably should have felt some moral restraint even had such opportunity presented itself, for coitus, however interesting it might be to talk about, was a bigger thing to practice than masturbation. I masturbated fairly frequently, occasionally producing two orgasms in quick succession. I seldom masturbated with the hand; my method was to lie face downward. There was probably little or no homosexuality at my first school. I never heard of it till later, and it was always repugnant to me, though surrounded with a certain morbid interest. Masturbation was discountenanced openly at the school, but was, I believe, extensively practiced, both at that school and at the two others I afterward attended. The boys often talked about the hygiene of it; and the general theory was that it was somehow physically detrimental; but I heard no arguments advanced sufficiently cogent to make me see the necessity for a real moral effort against the habit, though, as I neared puberty, I was indulging more moderately and with greater misgivings.

"The fact of becoming acquainted with the theory of sexual intercourse tended to diminish the algolagnia, and to impel my sexual instinct into an ordinary channel. On one occasion circumstances brought me into close contact with a woman for about three or four weeks, I being a mere boy and she very much my senior. I felt sexually attracted by this woman, and allowed myself a degree of familiarity with her which I have since recognized as undue and have deeply regretted. It did not, however, go to the length of seduction, and I trust may have passed away without leaving any permanent harm. It should, indeed, be remarked here that I never knew a woman sexually till my marriage; and with the one exception mentioned I do not recall any instance of conduct on my part toward a woman which could be described as giving her an impulse downhill.

"On the psychic side my sexual emotions awoke in early childhood; and though my love affairs as a boy were not frequent and were kept to myself, they attained a considerable degree of emotional power. Leaving out of account the precocious movements of the sexual instinct to which I have already referred as colored by psychic algolagnia, I may say that somewhat later, from the age of puberty and onward, I had three or four love affairs, devoid of any algolagnic tendency, and considerably more developed on the psychic and emotional, than on the physical, side. In fact, my experience has been that when deeply in love, when the mind is full of the love ecstasy, the physical element of sexuality is kept—doubtless only temporarily—in abeyance.

"To return now to the subject of masturbation. Here befell the chief moral struggle of my early life; and no terms that I have at command will adequately describe the stress of it.

"A casual remark heard one day as I was arriving at puberty convinced me that there must be truth in the vague schoolboy theory that masturbation was weakening. It was to the effect that the evil results of masturbation practiced in boyhood would manifest themselves in later life. I then realized that I must relinquish masturbation, and I set myself to fight it; but with grave misgivings that, owing to the early age at which I had formed the habit, I had already done myself serious harm.

"Before many weeks had passed, I had formed a resolution to abstain, which I kept thereafter without—so far as I remember—more than one conscious lapse into my former habit. Here it must be said at once that, so far as touches my own experience of a struggle of this kind, the religious factor is of primary importance as strengthening and sustaining the moral effort which has to be made. I am writing an account of my sexual, not my spiritual, experiences; but I should not only be untrue to my convictions, but unable to give an accurate and penetrating survey of the development of my sex life, unless I were clearly to state that it was to a large extent on that life that my strongest and most valuable religious experiences arose.[[219]] It is to the endeavor to discipline the sexual instinct, and to grapple with the difficulties and anxieties of the sex life, that I owe what I possess of spiritual religion, of the consciousness that my life has been brought into contact with Divine love and power.

"My early habits, after they were broken off, left me none the less a legacy of sexual neurasthenia and a slight varicocele. My nocturnal pollutions were overfrequent; and I brooded over them, being too reticent and too much afraid of exposure at school and possible expulsion to confide in a doctor. Far better for me had I done so, for a few years later I received the truest kindness and sympathy in regard to sexual matters at the hands of more than one medical man. But while at school I was afraid to speak of the trouble which so unnerved and depressed me; and as a consequence my morbid fears grew stronger, being intensified by generalities which I met with from time to time in my reading on the subject of the punishment which nature metes out to impurity.

"On leaving school my sex life continued for some years on the same lines: a struggle for chastity, morbid fears and regrets about the past, efforts to cope with the neurasthenia, and a haunting dread of coming insanity. These troubles were increased by my sedentary life. However I obtained medical aid, and put as good a face on matters as possible.

"But the most trying thing of all has yet to be mentioned—the discovery that I had not yet got fully clear of the habit of masturbation. I had, indeed, repudiated it as far as my conscious waking moments were concerned, even though strongly impelled by sexual desire; but one night, about a year after I had relinquished the practice, I found myself again giving way to it in those moments between sleeping and waking when the will is only semiconscious. It was as if a race took place for wakefulness between my physical instinct, on the one side, and my moral sense and inhibitory nerves on the other; and very frequently the physical instinct won. This, perhaps, is not an uncommon experience, but it distressed me greatly; and I never felt safe from it until marriage. I resorted to various expedients to combat this tendency, at length having to tie myself in a certain position every night with a cord round my legs, so as to render it impossible to turn over upon my face.

"In my early manhood the strain on my constitution was considerable from causes other than the sexual neurasthenia, which, indeed, I am now well aware I exaggerated in importance. Medical advisers whom I consulted in that period assured me that this was so; and, though at the time I often thought that they were concealing the real facts from me out of kindness, my own reading has since convinced me that they spoke nothing but scientific truth.

"The years went on. I went through a university course, and in spite of my poor health took a good degree. The agony of my struggle for chastity seemed to come to a climax about four years later when for a long period, partly owing to overstudy and partly to the sexual strain, I fell into a condition of severe nervous exhaustion, one of the most distressing symptoms of which was insomnia. The dreaded cloud of insanity seemed to come closer. I had to use alcohol freely at nights; and might by now have become a drunkard, had I not been casually—or I must say, Providentially—directed to the common sense plan of measuring my whisky in a dram glass; so that the alcohol could not steal a march upon me.

"This period was one of acute mental suffering. One cause of the nervous tension was—as I have now no doubt—the need of healthy sexual intercourse. I proved this eventually. My circumstances, which had long been adverse to marriage, at length were shaped in that direction. I renewed acquaintance with a lady whom I had known well some years before; and our friendship ripened until, after much perplexity on my side, owing to the uncertainty of my health and prospects, I decided that it was right to speak. We were married after a few months; and I realized that I had gained an excellent wife. We did not come together sexually for some nights after marriage; but, having once tasted the pleasure of the marriage bed, I have to admit that, partly owing to ignorance of the hygiene of marriage, I was for some time rather unrestrained in conjugal relations, requiring intercourse as often as eight or nine times a month. This was not unnatural when one considers that I had now for the first time free access to a woman, after a long and weary struggle to preserve chastity. Married life, however, tends naturally—or did so in my case—to regulate desire; and when I began to understand the ethics and hygiene of sex, as I did a year or two after marriage, I was enabled to exercise increasing self-restraint. We are now sparing in our enjoyment of conjugal pleasure. We have had no children; and I attribute this chiefly to the remaining sexual weakness in myself.[[220]] But I may say that not only my sexual power, but my nerve-power and general health, were greatly improved by marriage; and though I have fallen back, the last year or two, into a poor state of health, the cause of this is probably overwork rather than anything to do with sex. Not but what it must be said that, had it not been for the juvenile masturbation superadded to a neuropathic temperament, my constitution would no doubt have endured the general strain of life better than it has done. The algolagnia, being one of the congenital conditions of my sexual instinct, must be considered fundamental, and certainly has not been eliminated. If I were to allow myself indulgence in algolagnic reveries they would even now excite me without difficulty; but I have systematically discouraged them, so that they give me little or no practical trouble. My erotic dreams, which years ago were (to the best of my remembrance) frequently algolagnic, are now almost invariably normal.

"My conjugal relations have always been on the lines of strictly normal sexuality. I have a deep sense of the obligations of monogamous marriage, besides a sincere affection for my wife; consequently I repress as far as possible all sexual inclinations, such as will come involuntarily sometimes, toward other women.

"From what I have disclosed, it will be seen that I am but a frail man; but for many years I have striven honestly and hard to discipline sexuality within myself, and to regulate it according to right reason, pure hygiene, and the moral law; and I can but hope and believe that the Divine Power in which I have endeavored to trust will in the future, as it has done in the past, working by natural methods and through the current events of my life, amend and control my sex life and conduct it to safe and honorable issues."

HISTORY II.—A. B., married, good general health, dark hair, fair complexion, short-sighted, and below medium height. Parents both belong to healthy families, but the mother suffered from nerves during early years of married life, and the father, a very energetic and ambitious man, was cold, passionless, and unscrupulous. A. B. is the oldest child; two of the brothers and sisters are slightly abnormal, nervously. But, so far as is known, none of the family has ever been sexually abnormal.

A. B. was a bright, intelligent child, though inclined to be melancholy (and in later years prone to self-analysis). At preparatory school was fairly forward in studies, at public school somewhat backward, at University suddenly took a liking to intellectual pursuits. Throughout he was slack at games. Has never been able to learn to swim from nervousness. Can whistle well. Has always been fond of reading, and would like to have been an author by profession. He married at 24, and has had two children, both of whom showed congenital physical abnormalities.

Before the age of 7 or 8 A. B. can remember various trifling incidents. "One of the games I used to play with my sister," he writes, "consisted in pretending we were 'father and mother' and were relieving ourselves at the w.c. We would squat down in various parts of the room, prolong the simulated act, and talk. I do not remember what our conversation was about, nor whether I had an erection. I used also to make water from a balcony into the garden, and in other unusual places.

"The first occasion on which I can recollect experiencing sensations or emotions similar in character to later and more developed feelings of desire was at the age of about 7 or 8, when I was a dayboy at a large school in a country town and absolutely innocent as to deed, thought, or knowledge. I fell in love with a boy with whom I was brought in contact in my class, about my own age. I remember thinking him pretty. He paid me no attention. I had no distinct desire, except a wish to be near him, to touch him, and to kiss him. I blushed if I suddenly saw him, and thought of him when absent and speculated on my chances of seeing him again. I was put into a state of high ecstasy when he invited me to join him and some friends one summer evening in a game of rounders.

"At the age of 8 I was told by my father's groom where babies came from and how they were produced. (I already knew the difference in sexual organs, as my sister and I were bathed in the same room.) He told me no details about erection, semen, etc. Nor did he take any liberties with me. I used to notice him urinating; he used to push back the foreskin and I thought his penis large.

"When about 8 years old the nursemaid told me that the boy at her last place had intercourse with his sister. I thought it disgusting. About a year later I told the nurse I thought the story of Adam and Eve was not true and that when Eve gave Adam the apple he had intercourse with her and she was punished by having children. I don't know if I had thought this out, or if it had been suggested to me by others. This nurse used often to talk about my 'tassel.'

"A family of several brothers went to the same school with me, and we used to indulge in dirty stories, chiefly, however, of the w.c. type rather than sexual.

"When I was about 10 I learned much from my father's coachman. He used to talk about the girls he had had intercourse with, and how he would have liked this with my nursemaid.

"A year later I went to a large day school. I think most of the boys, if not nearly all, were very ignorant and innocent in sexual matters. The only incident in this connection I can recollect is asking a boy to let me see his penis; he did so.

"During the summer holidays, at a watering place I attended a theatrical performance and fell in love with a girl of about 12 who acted a part. I bought a photograph of her, which I kept and kissed for several years after. About the same time I thought rather tenderly of a girl of my own age whose parents knew mine. I remember feeling that I should like to kiss her. Once I furtively touched her hair.

"When I was 12 I was sent to a small preparatory boarding school, in the country. During the holidays I used to talk about sexual things with my father's footman. He must have told me a good deal. I used to have erections. One evening, when I was in bed and everyone else out (my mother and the children in the country) he came up to my room and tried to put his hand on my penis. I had been thinking of sexual matters and had an erection. I resisted, but he persisted, and when he succeeded in touching me I gave in. He then proceeded to masturbate me. I sank back, overcome by the pleasant sensation. He then stopped and I went on myself. In the meantime he had taken out his penis and masturbated himself before me until the orgasm occurred. I was disgusted at the sight of his large organ and the semen. He then left me. I could hardly sleep from excitement. I felt I had been initiated into a great and delightful mystery.

"I at once fell into the habit of masturbation. It was some months before I could produce the orgasm; at about 13 a slight froth came; at about 14 a little semen. I do not know how frequently I did it—perhaps once or twice a week. I used to feel ashamed of myself afterward. I told the man I was doing it and he expressed surprise I had not known about it before he told me. He warned me to stop doing it or it would injure my health. I pretended later that I had stopped doing it.

"I practiced solitary masturbation for some months. At first the semen was small in amount and watery.

"I had not at this time ever succeeded in drawing the foreskin below the 'corona.' After masturbation I would sometimes feel local pain in the penis, sometimes pains in the testicles, and generally a feeling of shame, but not, I think, any lassitude. The shame was a vague sense of discomfort at having done what I knew others would regard as dirty. I also experienced fears that I was injuring my health.

"It was not long before I found other boys at the preparatory school with whom I talked of sexual things and in some cases proceeded to acts. The boys were between the ages of 9 and 14; they left at 14 or 15 for the public schools. We slept in bedrooms—several in one room.

"There was no general conversation on sexual matters. Few of the boys knew anything about things—perhaps 7 or 8 out of 40. Before describing my experiences at the school I may mention that I cannot remember having at this period any wish to experience heterosexual intercourse; I knew as yet nothing of homosexual practices; and I did not have, except in one case, any love or affection for any of the boys.

"One night, in my bedroom—there were about six of us—we were talking till rather late. My recollection commences with being aware that all the boys were asleep except myself and one other, P. (the son of a clergyman), who was in a bed at exactly the opposite end of the room. I suppose we must have been talking about this sort of thing, for I vividly remember having an erection, and suddenly—as if by premonition—getting out of my bed, and, with heart beating, going softly over to P.'s bed. He exhibited no surprise at my presence; a few whispered words took place; I placed my hand on his penis, and found he had an erection. I started masturbating him, but he said he had just finished. I then suggested, getting into bed with him. (I had never heard at that time of such a thing being done, the idea arose spontaneously.) He said it was not safe, and placed his hand on my penis, I think with the object of satisfying and getting rid of me. He masturbated me till the orgasm occurred.

"I had no further relations with him, except on one occasion, shortly afterward, when one day, in the w.c. he asked me to masturbate him. I did so. He did not offer to do the same to me.

"He was a delicate, feeble boy; not good at work; womanish in his ways; inclined to go in for petty bullying, until a boy showed fight, when he discovered himself to be an arrant coward. Four or five years later I met him at the university. His greeting was cool. My next affair was with a boy who was about my age (13), strong, full-blooded, coarse, always in 'hot water.' He was the son of the headmaster of one of the best-known public schools. It was reported that two brothers had been expelled from this public school for what we called 'beastliness.' He told me his older brother used to have intercrural intercourse with him. This was the first I had heard of this. We used to masturbate mutually. I had, however, no affection or desire for him.

"With E., another boy, I had no relations, but I remember him as the first person of the same sex for whom I experienced love. He was a small, fair, thin, and little boy, some two years younger than myself, so my inferior in the social hierarchy of a school.

"At the end of my last term I had two disappointments. I was beaten by a younger and clever boy for the first place in the school, and also beaten by one point in the competition for the Athletic Cup by a stronger boy who had only come to the school that very term. However, as a consolation prize, and as I was leaving, the headmaster gave me a second prize. This soothed my hurt feelings, and I remember, just after the 'head' had read out the prizes, on the last day of term, E., coming up to me, putting his arm on my shoulder, looking at me rather pensively, and in a voice that thrilled me and made me wish to kiss and hug him, tell me he was so glad I had got a prize and that it was a shame that other chap had beaten me for the cup.

"I was three years (aged 12 to 15) at the preparatory school. I started in the bottom form and ended second in the school. My reports were generally good, and I was keen to do well in work. I was considerably influenced by the 'head.' He was a clergyman, but a man of wide reading, broad opinion, great scholarship, and great enthusiasm. We became very friendly.

"During the holidays I now first practiced intercrural intercourse with a younger brother. I started touching his penis, and causing erections, when he was about 5. Afterward I got him to masturbate me and I masturbated him; I used to get him into bed with me. On one occasion I spontaneously (never having heard of such a thing) made him take my penis in his mouth.

"This went on for several years. When I was about 16 and he about 10, the old family nurse spoke to me about it. She told me he had complained of my doing it. I was in great fear that my parents might hear of it. I went to him; told him I was sorry, but I had not understood he disliked it, but that I would not do it again.

"About a year later (having persisted in this promise) I made overtures to him, but he refused. I then commended his conduct, and said I knew he was quite right, and begged him to refuse again if I should ever suggest it. I did not ever suggest it again. For many years I bitterly reproached myself for having corrupted him. However, I do not think any harm has been done him. But my self-reproaches have caused me to feel I owe some reparation to him. I also have more affection for him than for my other brothers and sisters.

"At the age of 15 I went to one of the large public schools. I was fairly forward for my age, and entered high. But I made small progress. I had bad reports; I was 'slack in games,' and not popular among the boys. In fact, I stood still, so that when I left I was backward in comparison with other boys of even less natural intelligence.

"The teaching was certainly bad. Moreover, I had not any friends, and this made me very sensitive. It was to a great extent my fault. When I first went there I was taken up by a set above me—boys who were 'senior' to me in standing. When they left I found myself alone.

"My unpopularity was increased by my being considered to put on 'side'; also because I paid attention to my dress.

"At the public school I had homosexual relations with various boys, usually without any passion. With one boy, however, I was deeply in love for over a year; I thought of him, dreamed of him, would have been content only to kiss him. But my courtship met with no success.

"When carrying on with other boys the desire to reach the crisis was not always strong, perhaps out of shyness or modesty. Occasionally I had intercrural connection, which gave me the first intimation of what intercourse with a woman was like. When I masturbated in solitude I used to continue till the orgasm.

"My housemaster one day sent for me and said he had walked through my cubicle and noticed a stain on the sheet. At this time I used to have nocturnal emissions. I cannot remember whether on this occasion the stain was due to one, or to masturbation. But I imagined that one did not have 'wet dreams' unless one masturbated. So when he went on to say that this was a proof that I was immoral I acknowledged I masturbated. He then told me I would injure my health—possibly 'weaken my heart,' or 'send myself mad'; he said that he would ask me to promise never to do it again.

"I promised. I left humiliated and ashamed of myself; also generally frightened. He used to send for me every now and then, and ask me if I had kept my promise. For some months I did. Then I relapsed, and told him when he asked me. Ultimately he ceased sending for me—apparently convinced either that I was cured or that I was incorrigible.

"A year or so afterward he discovered in my study (for I was now in the upper school and had a study) a French photograph that a boy had given me, entitled 'Qui est dans ma chambre?' It represented a man going by mistake into the wrong bedroom; inside the room was a woman, in nightdress, in an attitude that suggested she had just been relieving herself. My housemaster told me the picture was terribly indecent, and that, taken with what he knew of my habits, it showed I was not a safe boy to be in the school. He added that he did not wish to make trouble at home, but that he advised me to get my parents to remove me at the end of that term, instead of the following term, when, in the ordinary course of things, I should have left.

"I wrote to my people to say I was miserable at school, and I was removed at the end of that term.

"My first case of true heterosexual passion was with a girl called D., whom I first knew when she was about 16. My family and hers were friendly. My attraction to her soon became a matter of common knowledge and joking to members of my family. She was a dark, passionate-looking child, with large eyes that—to me—seemed full of an inner knowledge of sexual mysteries. Precocious, vain, jealous, untruthful—those were qualities in her that I myself soon recognized. But the very fact that she was not conventionally 'goody-goody' proved an attraction to me.

"I never openly made love to her, but I delighted to be near her. Our ages were sufficiently separated for this to be noticeable. I dreamed of her, and my highest ideal of blessedness was to kiss her and tell her I loved her. I heard that she had been discovered talking indecently in a w.c. to some little boys, sons of a friend of my family's. The knowledge of this precocity on her part intensified my fascination for her.

"When I left home to return to school I kissed her—the only time. Absence did nothing to diminish my affection. I thought of her all day long, at work or at play. I wrote her a letter—not openly passionate, but my real feelings toward her must have been apparent. I found out afterward that her mother opened the letter.

"When I returned home for the holidays her mother asked me not; to write her any letters and not to pay attentions to her, as I might 'spoil her.' I promised. I was, of course, greatly distressed.

"D. used to come to our house to see my younger sister. She had clearly been warned by her mother not to allow me to speak to her. I was too nervous to make any advances; besides, I had promised. As I grew older, my passion died out. I have hardly ever seen her since. She married some years ago. I still retain sentimental feelings toward her.

"I was now 18; I had stopped growing and was fairly broad and healthy. Intellectually I was rather precocious, though not ambitious. But I was no good at games, had no tastes for physical exercises, and no hobbies.

"During the holidays, in my last year at school, I had gone to the Royal Aquarium with a school companion. This was followed by one or two visits to the Empire Theatre. It was then that I first discovered that sexual intercourse took place outside the limits of married life. On one occasion my friend talked to one of the women who were walking about. This same friend spoke to a prostitute at Oxford. (At this time I went up to the university.) Once or twice I met this girl. She used to ask about my friend. My feelings toward her were a combination of admiration for her physical beauty, a sense of the 'mystery' of her life, and pity for her isolated position.

"On the whole, my first university term produced considerable improvement in me. I began to be interested in my work and to read a fair amount of general literature. I learned to bicycle and to row. I also made one intimate friend.

"In my first holiday I went to the Empire and made the acquaintance of a girl there, W. H. She attracted me by her quiet appearance. I eventually made arrangements to pay her a visit. My apprehensions consisted of: 1. Fear of catching venereal disease. This I decided to safeguard by using a 'French letter.' 2. Fear that she might have a 'bully.'

"The girl showed no sexual desire; but at that time this did not attract my attention.

"I got very much 'gone' on her, paid her several visits, gave her some presents I could ill afford, and felt very distressed when she informed me she was to be married and therefore could not see me any more.

"My experiences with prostitutes cover a period of twelve years. During three years of this period I was continually in their company. I have had intercourse with some two dozen; in some cases only once; in others on numerous occasions. They have usually been of the class that frequent Piccadilly, St. James Restaurant, the Continental Hotel, and the Dancing Clubs. Usual fee, £2 for the night; in one case, £5.

"1. Not one of them, as far as I knew, was a drunkard.

"2. As a rule, they were not mercenary or dishonest.

"3. In their language and general behavior they compared favorably with respectable women.

"4. I never caught venereal disease.

"5. I twice caught pediculi.

"6. I did not find them, as a rule, very sensual or fond of indecent talk. As a rule, they objected to stripping naked; they did not touch my organs; they did not suggest masturbation, sodomy, or fellatio. They seldom exhibited transports, but the better among them seemed sentimental and affectionate.

"7. Their accounts of their first fall were nearly always the same. They got to know a 'gentleman,' often by his addressing them in the street; he took them about to dinners and theatres; they were quite innocent and even ignorant; on one occasion they drank too much; and before they knew what was happening they were no longer virgins. They do not, however, apparently round on the man or expose him or refuse to have anything more to do with him.

"8. They state—in common with the outwardly 'respectable' women whom I have had a chance of catechising—that before the first intercourse they did not feel any conscious desire for intercourse and hardly devoted any thought to it, that it was very painful the first time, and that some time elapsed before they commenced to derive pleasure from it or to experience the orgasm.

"E. B. was the second woman I had intercourse with. She was a prostitute, but very young (about 18) and had only been in London a few months. I met her first in the St. James Restaurant. I spoke a few words to her. The next day I saw her in the Burlington Arcade. I was not much attracted to her; she was pretty, in a coarse, buxom style; vulgar in manners, voice, and dress. She asked me to go home with her; I refused. She pressed me; I said I had no money. She still urged me, just to drive home with her and talk to her while she dressed for the evening. I consented. We drove to lodgings in Albany Street. We went in. She proceeded to kiss me. I remained cold, and told her again I had no money. She then said: 'That does not matter. You remind me of a boy I love. I want you to be my fancy boy.' I was flattered by this. I saw a good deal of her. She was sentimental. I never gave her any money. When I had some, she refused to take it, but allowed me to spend a little in buying her a present. On the night before I left London she wept. She wrote me illiterate, but affectionate letters. One day she wrote to me that she was to be kept by a man, but that she had made it a condition with him that she should be allowed to have me. I had never been in love with her, because of her vulgarity. I therefore took the earliest opportunity of letting matters cool, by not writing often, etc. The next thing I remember was my fascination, a few months later, for S. H.

"She was not a regular prostitute. She had taken a very minor part in light opera. She was American by birth, young, slim, and spoke like a lady. Her hair was dyed; her breasts padded. She acted sentiment, but was less affectionate than E. B. I met her when she was out of a job. I gave her £2 whenever I met her. She was not mercenary. She was sensual. I became very much in love with her. I discovered her, however, writing letters to a fellow whom I had met one day when I was walking with her. He was only an acquaintance, but the brother of my most intimate friend. What I objected to was that in this letter to him she protested she did not care for me, but could not afford to give me up. She had to plead guilty, but I was so fascinated by her I still kept in with her, for a time, until she was kept by a man, and I had found other women to interest me.

"Owing to the strict regulations made by the university authorities, prostitutes find it hard to make a living there, and I never had anything to do with one. My adventures were among the shopgirl class, and were of a comparatively innocent nature. One of them, however, M. S., a very undemonstrative shopgirl, was the only girl not a prostitute with whom I had so far had intercourse.

"About this time I made the acquaintance of three other prostitutes, who, however, were nice, gentle, quiet girls, neither vulgar nor mercenary. A night passed with them always meant to me much more than mere intercourse. They were—especially two of them—of a sentimental nature, and would go to sleep in my arms. There was, on my part, not any passion, but a certain sympathy with them, and pity and affection. I remained faithful to the first, J. H., until she was kept by a man, and gave up her gentlemen friends. Then came D. V. She got in the family way and left London. Last, M. P. She was not pretty, but a good figure, well dressed, a bright conversationalist, and an intelligent mind. Her regular price for the night was £5, but when she got to know one she would take one for less and take one 'on tick.' She was very sensual. On one occasion, between 11 P. M. and about midday the following day I experienced the orgasm eleven or twelve times.

"During term time I was often prevented from having women by want of money and absence from London. I considered myself lucky if I could have a woman once or twice a month. My allowance was not large enough to admit of such luxuries; and I was only able to do what I did by being economical in my general expenditure and living, and by running up bills for whatever I could get on credit. I lived in the hopes of picking up 'amateurs' who would give me what I wanted for the love of it and without payment. My efforts were not very successful at present, except in the case of M. S. I considered myself very lucky in having discovered her, and I should have stuck to her for longer but for the rival attraction of another. There was, however, no deep sentiment on either side.

"But in order to preserve a continuity in my account of the women, I have left out two cases of temporary reversion to homosexual practices. During the periods when I could not get a woman I had recourse once more to masturbation. At times I had 'wet dreams' in which boys figured; and my thoughts, in waking hours, sometimes reverted to memories of my school experiences. I think, however, that I should have preferred a woman."

The homosexual reversions were as follows:—

"1. I had arranged to meet a shopgirl one evening, outside the town. She did not turn up. The meeting place was a railway bridge. Waiting there too, a few feet from me, was a boy of about 15. He was employed (I afterward found) by a gardener, and was waiting to meet his brother, who was engaged on the line. I got into casual conversation with him, and suddenly found myself wondering whether he ever masturbated. With a feeling, that I can only describe by calling it an intuition, I moved nearer him, and asked: 'Do you ever play with yourself?' He did not seem surprised at the abruptness of my question, and answered 'yes.' I thereupon touched his penis, and found he had an erection! I suggested retiring to a bench that was near. We sat down. I masturbated him till he experienced the orgasm; then intercrurally. I gave him a shilling, and said good night.

"2. During my last summer at the university I took to gardening. There was a small piece of garden behind the house in which I had lodgings. My landlady suggested getting a cousin of hers, employed by a nurseryman, to supply me with plants, etc. He was a youth of about 16 or 17, tall, dark, not bad favored in looks. I forget how many times I saw him—not many, perhaps twice or thrice; but one day, when he came to see me in my room, about something connected with the garden, I gave him some old clothes of mine. He was a great deal taller than myself, and I suggested his trying on the trousers to see if they would fit. I do not know whether I made this suggestion with any ulterior motive or whether I had ever before thought of him in connection with any sexual relations. I only know that once more, as if guided by instinct, I felt he would not rebuff me, although certainly no indecent talk had ever taken place between us. I pretended to help him to pull up the trousers, and let my hand touch his penis. He did not resist; and I felt his penis for a few seconds. I then proposed he should come upstairs to my bedroom. No one was in the house. We went up. He did not at first have an erection. I asked why. He said 'because you are strange to me.' He then felt my penis. Eventually we mutually masturbated one another. I gave him half a crown.

"Some short time afterward he came again to the house. On this occasion I attempted fellatio. I don't think I had at that time ever heard of such a practice. He said, however, he did not like it. He masturbated intercrurally. He said he had never done this before, although he had had girls. (The other boy also told me he had had girls.)

"3. On another occasion I was out bicycling. A boy, of about 10 years of age, offered me a bunch of violets for a penny. I told him I would give him a shilling to pick me a large bunch. I am not sure if I had any ulterior motive. He proceeded into a wood on the side of the road; I dismounted from my machine and followed him. He was a pretty, dark boy. He made water. I went up to him and asked him to let me feel his penis. He at once jumped away, and ran off shrieking. I was frightened, mounted my bicycle, and rode as fast as I could home.

"There was no sentiment in the above cases. It is also to be noted that in neither instance did I make any arrangements to see the person again. As far as I can remember, when once I was satisfied I felt disgust for my act. In the case of women this was never so.

"Two of the women described in the foregoing pages stand out above the others. Perhaps I have not sufficiently shown that in the cases of W. H. and S. H. I felt a considerable degree of passion. W. H. was the first woman with whom I had had intercourse; this invested her in my heart, with a peculiar sentiment. In neither case can I be accused of fickleness. Indeed, I may say that up to this time I had had no opportunity of being fickle. I never saw enough, or had enough, of a woman to get a surfeit of her.

"The case I now come to presents the features of the cases of W. H. and S. H. in a stronger form. I was then 20; I have since then married; I am a father; my experiences have been many and varied; but still I must confess that no other woman has ever stirred my emotions more than—I doubt if as much as—D. C. Up to date, if there has been any grand passion in my life, it is my love for her. D. C., when I got to know her—by talking to her in the street—was a girl of about 20. She was short and plump; dark hair; dark, mischievous eyes; a fair complexion; small features; quiet manners, and a sensual ensemble. I do not know what her father was. He was dead, her mother kept a university lodging house. She spoke and behaved like a lady. She dressed quietly; was absolutely unmercenary; her intelligence—i.e., her intellectual calibre—was not great. Her master-passion was one thing. The first evening I walked out with her she put her hand down on my penis, before I had even kissed her, and proposed intercourse. I was surprised, almost embarrassed; she herself led me to a wall, and standing up made me do it.

"Next day we went away for the day together. I may say she was always ready and never satisfied. She was sensual rather than sentimental. She was ready to shower her favors anywhere and to anyone. My feelings toward her soon became affectionate and sentimental, and then passionate. I thought of nothing else all day long; wrote her long letters daily; simply lived to see her.

"I found she was engaged to be married. Her fiancé, a schoolmaster, himself used to have intercourse with her, but he had taken a religious turn and thought it was wicked to do it until they married. I had intercourse with her on every possible occasion: in private rooms at hotels, in railway carriages, in a field, against a wall, and—when the holidays came—she stayed a night with me in London. She had apparently no fear of getting in the family way, and never used any precaution. Sensual as she was, she did not show her feelings by outward demonstration.

"On one occasion she proposed fellatio. She said she had done it to her fiancé and liked it. This is the only case I have known of a woman wishing to do it for the love of it.

"The emotional tension on my nerves—the continual jealousy I was in, the knowledge that before long she would marry and we must part—eventually caused me to get ill. She never told me she loved me more than any other man; yet, owing to my importunity, she saw much more of me than anyone else. It came to the ears of her fiancé that she was in my company a great deal; there was a meeting of the three of us—convened at his wish—at which she had formally, before him, to say 'good-bye' to me. Yet we still continued to meet and to have intercourse.

"Then the date of her marriage drew near. She wrote me saying that she could not see me any more. I forced myself, however, on her, and our relations still continued. Her elder sister interviewed me and said she would inform the authorities unless I gave her up; a brother, too, came to see me and made a row.

"I had what I seriously intended to be a last meeting with her. But after that she came up to London to see me, we went to a hotel together. We arranged to see one another again, but she did not write. I had now left the university. I heard she was married.

"It was now four years since I had first had intercourse with a woman. During this time I was almost continually under the influence, either of a definite love affair or of a general lasciviousness and desire for intercourse with women. My character and life were naturally affected by this. My studies were interfered with; I had become extravagant and had run into debt. It is worthy of note that I had never up to this time considered the desirability of marriage. This was perhaps chiefly because I had no means to marry. But even in the midst of my affairs I always retained sufficient sense to criticise the moral and intellectual calibre of the women I loved, and I held strong views on the advisability of mental and moral sympathies and congenital tastes existing between people who married. In my amours I had hitherto found no intellectual equality or sympathies. My passion for D. C. was prompted by (1) the bond that sexual intercourse with a woman has nearly always produced in my feelings, (2) her physical beauty, (3) that she was sensual, (4) that she was a lady, (5) that she was young, (6) that she was not mercenary. It was kept alive by the obstacles in the way of my seeing her enough and by her engagement to another.

"The D. C. affair left me worn out emotionally. I reviewed my life of the last four years. It seemed to show much more heartache, anxiety, and suffering than pleasure. I concluded that this unsatisfactory result was inseparable from the pursuit of illegitimate amours. I saw that my work had been interfered with, and that I was in debt, owing to the same cause. Yet I felt that I could never do without a woman. In this quandary I found myself thinking that marriage was the only salvation for me. Then I should always have a woman by me. I was sufficiently sensible to know that unless there were congenial tastes and sympathies, a marriage could not turn out happily, especially as my chief interests in life (after woman) were literature, history, and philosophy. But I imagined that if I could find a girl who would satisfy the condition of being an intellectual companion to me, all my troubles would be over; my sexual desire would be satisfied, and I could devote myself to work.

"In this frame of mind I turned my thoughts more seriously in the direction of a girl whom I had known for some two years. Her age was nearly the same as mine. My family and hers were acquainted with one another. I had established a platonic friendship with her. Undoubtedly the prime attraction was that she was young and pretty. But she was also a girl of considerable character. Without being as well educated as I was, she was above the average girl in general intelligence. She was fond of reading; books formed our chief subject of conversation and common interest. She was, in fact, a girl of more intelligence than I had yet encountered. On her side, as I afterward discovered, the interest in me was less purely platonic. Our relations toward one another were absolutely correct. Yet we were intimate, informal, and talked on subjects that would be considered forbidden topics between two young persons by most people. I felt she was a true friend. She, too, confided to me her troubles.

"We corresponded with one another frequently. Sometimes it occurred, to me that it was rather strange she should be so keen to write to me, to hear from me, and to see me; but I had never thought of her, consciously, except as a friend; I never for a moment imagined she thought of me except as an interesting and intelligent friend. Nor did the idea of illicit love ever suggest itself to me. She was one of those women whose face and expression put aside any such thought. I was, indeed, inclined to regard her as a good influence on me, but as passionless. I confided to her the affair of D. C., which took place during our acquaintance. She was distressed, but sympathetic and not prudish. I did not suspect the cause of her distress; I thought it was owing to her disappointment in the ideals she had formed of me. She invited me to join her and her family for a part of the summer (I had now left the university, having obtained my degree in low honors) and I decided to join them. At this stage there began to impress itself on my mind the possibility that she cared for me; also the desirability, if that were so, of becoming engaged to her. I found my feelings became warmer. On several occasions we found ourselves alone. Then, one day, our talk became more personal, more tender; and I kissed her. I do recollect distinctly the thought flashing through my mind, as she allowed me to kiss her, that she was not after all the passionless and 'straight' girl I had thought. But the idea must have been a very temporary one; it did not return; she declared her love for me; and without any express 'proposal' on my part we walked home that afternoon mutually taking it for granted that we were engaged. I was happy, and calmly happy; proud and elated.

"Circumstances now made it necessary for me to make money for myself and I was forced to enter a profession for which I had never felt any attraction; indeed, I had never considered the possibility of it, until I became engaged, and saw I must support myself if I were ever to marry. I worked hard, and rapidly improved my position.

"I think I am correct in stating that from the day I became engaged my sexual troubles seemed to have ceased. My thoughts and passions were centred on one woman. We wrote to one another twice every week, and as far as I was concerned every thought and feeling I had I told her, and the receipt of her letters was for me the event of my life for nearly three years. My anxiety in connection with my work used up a great deal of my energy, and, although I looked forward to the time when I should have a woman at my side every night, my sexual desires were in abeyance. Nor did I feel any desire or temptation for other women.

"I masturbated, but not frequently. Generally I did it to the accompaniment of images or scenes associated with my betrothed, sometimes the act was purely auto-erotic. My leisure time was devoted to reading.

"On only one occasion did I have intercourse with a woman during my engagement (three years); it was with a girl whose acquaintance I had made at the university and who asked me to come to see her.

"I married at the age of 24. Looking back on the early days of my married life it is now a matter of surprise to me that I was so far from exhibiting the transports of passion which since then have accompanied any intercourse with a new woman. Partly I was frightened of shocking her; partly my three years of comparative abstinence had chastened me. It was some weeks before I ever saw my wife entirely naked; I never touched her parts with my hand for many months; and after the first few weeks I did not have intercourse with her frequently.

"Perhaps this was to be expected. The basis of my affection for her had always been a moral or mental one rather than physical, although she was a handsome, well-made girl. Besides, money and other worries kept my thoughts busy, as well as struggles to make both ends meet.

"Indeed, I may say my sexual nature seemed to be dying out. When I had been married less than six months I discovered that sexual intercourse with my wife no longer meant what sexual intercourse used to mean—no excitement or exaltation or ecstasy. My wife perhaps contributed to this by her attitude. She confessed afterward to me that for the first week or so she positively dreaded bedtime, so physically painful was intercourse to her; that it was many weeks, if not months, before she experienced the orgasm. For the first year and more of marriage she could not endure touching my penis. This at first disappointed me; then annoyed and finally almost disgusted me.

"Later on, she learned to experience the orgasm. But she was very undemonstrative during the act, and it was seldom that the orgasm occurred simultaneously; she took a much longer time.

"I ceased to think about sexual matters. When I had been married about three years I was aware that, in my case, marriage meant the loss of all mad ecstasy in the act. I knew that if I had no work to do, and plenty of money, and temptation came my way, I should like to have another woman. But there was no particular woman to enchain my fancy and I did not have time or money or inclination to hunt for one.

"At times I masturbated. Sometimes I did this to the accompaniment of homosexual desires or memories of the past. Then I got my wife to masturbate me.

"About four years after marriage I got a woman from Piccadilly Circus to do fellatio. I had never had this done before. She did not do it genuinely, but used her fingers.

"As stated above various anxieties, the fact that I could always satisfy my physical desires, all served to calm me. I was also interested in my work and had become ambitious to improve my position and was very energetic.

"On the whole, notwithstanding money worries, the first four or five years of my married life were the happiest in my life. Certainly I was very free from sexual desires; and the general effect of marriage was to make me economical, energetic, ambitious, and unselfish. I was certainly overworked. I seldom got to bed before 1 or 2; my meals were irregular; and I became worried and nervous. At the beginning of my fifth year of married life I got run down, and had a severe illness, and at one time my life was in danger, but I had a fairly rapid convalescence.

"My illness was critical, in more senses than one. My convalescence was accompanied by a remarkable recrudescence of my sexual feelings. I will trace this in detail: 1. As I got well—but while still in bed—I found myself experiencing, almost continually, violent erections. These were at first of an auto-erotic character, and I masturbated myself, thus gaining relief to my nerves. 2. I also found my thoughts tending toward sexual images, and I felt a desire toward my nurse. I first became conscious of this when I noticed that I experienced an erection during the time that she was washing me. I mentioned the matter to my doctor, who told me not to worry, and said the symptoms were usual in the circumstances. 3. When I got up and about I found myself desiring very keenly to have intercourse with my wife. I can almost say that I felt more sexually excited than I had done for four or five years. As soon, however, as I had had intercourse with my wife a few times I felt my desire toward her cease. 4. My thoughts now centered on having a woman to do fellatio, and as soon as I was well enough to go out I got a prostitute to do this.

"Just before I was ill my wife had a child, which was born with more than one abnormality. No doubt the shock and worry caused by this got me into a low state and predisposed me to my illness. But the consequences were farther reaching still. The child underwent an operation, and my wife had to take her away into the country for nearly six weeks, so as to give her better air. I was left alone in London, for the first time since my marriage. The worry in connection with the child, and the heavy expense, served to keep me nervously upset after I had apparently recovered physically from the illness. Once more I found myself thinking about women. As an additional factor in the situation I became friendly with an old college-chum whom I had not seen much of for many years. He lived the life of a fashionable young bachelor and was at the time keeping a woman. The only common interest between us was women. I found myself reverting to the old condition of rampant lust that had been such a curse to me in my university days. Some books he lent me had a decided effect. They gave me erections; and it was on top of the excitement thus engendered that one day I got a woman to do fellatio, as already mentioned. Moreover, since my illness, I found all my previous energy and ambition had gone.

"I have stated that I was in London alone with two servants. The housemaid was a young girl; nice looking, with beautiful eyes and a sensual expression. She had been with us for about a year. I cannot remember when I first thought of her in a sexual way. But one evening I suddenly felt a desire for her. I talked to her; I found my voice trembling; I let my hand, as if by accident, touch hers; she did not withdraw it; and in a second I had kissed her. She did not resist. I took her on my knee, and tried to take liberties, which she resisted, and I desisted.

"Next day I kissed her again, and put my hand inside her breasts. The same evening I took her to an exhibition. On the way home, in a hansom cab, I made her masturbate me. This was followed by a feeling of great relief, elation, and pride.

"Next morning, when she came up to my bedroom to call me, I kissed and embraced her; she allowed me to take liberties, and, reassuring her by saying I would use a preventive, I had intercourse with her. She flinched somewhat. She then told me she was at her period and that she had never had intercourse with a man before.

"During the next few weeks I found her an adept pupil, though always shy and undemonstrative. I took her to a hotel, and experienced the intensest pleasure I had ever had in undressing her. I had lately heard about cunnilingus. I now did it to her. I soon found I experienced very great pleasure in this, as did she. (I had attempted it with my wife, but found it disgusted me.) I also had intercourse per anum. (This again was an act I had heard about, but had never been able to regard as pleasurable. But books I had been reading stated it was most pleasant both to man and woman.) She resisted at first, finding it hurt her much; it excited me greatly; and when I had done it in this way several times she herself seemed to like it, especially if I kept my hand on her clitoris at the same time.

"My relations with the housemaid, with whom I cannot pretend that I was in love, were only put an end to by satiety, and when I went away for my holidays I was utterly exhausted. This was, however, only the first of a series of relationships, at least one of which deeply stirred my emotional nature. These experiences, however, it is unnecessary to detail. There have also been occasional homosexual episodes.

"I think I am now in a much healthier condition than I have been for some years. (I assume that it is not healthy for all one's thoughts to be always occupied on sexual subjects.) The conclusion I come to is that I can live a normal, healthy life, devoting my thoughts to my work, and finding pleasure in friendship, in my children, in reading, and in other sources of amusement, as long as I can have occasional relations with a young girl—i.e., about once a week. But if this outlet for my sexual emotions is stopped sexual thoughts obsess my brain; I become both useless and miserable.

"I have never regretted my marriage. Not only do I feel that life without a wife and home and children would be miserable, but I entertain feelings of great affection toward my wife. We are well suited to one another; she is a woman of character and intelligence; she looks after my home well, is a sensible and devoted mother, and understands me. I have never met a woman I would have sooner married. We have many tastes and likings in common, and—what is not possible with most women—I can, as a rule, speak to her about my feelings and find a listener who understands.

"On the other hand, all passion and sentiment have died out. It seems to me that this is inevitable. Perhaps it is a good thing this should be so. If men and women remained in the state of erotic excitement they are in when they marry, the business and work of the world would go hang. Unfortunately, in my case this very erotic excitement is the chief thing in life that appeals to me!

"The factors that in my case have produced this death of passion and sentiment are as follows:—

"1. Familiarity. When one is continually in the company of a person all novelty dies out. In the case of husband and wife, the husband sees his wife every day; at all times and seasons; dressed, undressed; ill; good tempered, bad tempered. He sees her wash and perform other functions; he sees her naked whenever he likes; he can have intercourse with her whenever he feels inclined. How can love (as I use the expression—i.e., sexual passion) continue?

"2. Satiety. I am of a 'hot,' sensual disposition, inclined to excess, as far as my health and nerves are concerned. The appetite gets jaded.

"3. Absence of strong sexual reciprocity on the part of my wife. I have referred to this above. She likes intercourse, but she is never outwardly demonstrative. She has naturally a chaste mind. She never is guilty of those little indecencies which affect some men a great deal. She does not like talking of these things; and she tells me that if I died, she would never want to have intercourse again with anyone. At times, especially recently, she has even asked me to have intercourse with her, or to masturbate her; but it is seldom that the orgasm occurs contemporaneously. In this respect she is different from other women I knew, in whom the mere fact that the orgasm was occurring in me at once produced it in them. At the same time I doubt whether even strong sexual reciprocity would have retained my passion for long.

"4. During the early years of our married life money worries caused at times disagreements, reproaches and quarrels. Passion and sentiment are fragile and cannot stand these things.

"5. The fact that I had already had other women diminished the feeling of awe with which many regard the sexual act and the violation of sexual conventions.

"6. Loss of beauty. Loss of figure is, I fear, inseparable from childbearing especially if the woman works hard. We have always had servants, still my wife has always worked hard, at sewing, etc.

"I have stated that I entertain feelings of respect and admiration for my wife. But I almost loathe the idea of intercourse with her. I would sooner masturbate, and think of another woman than have intercourse with her. It causes nausea in me to touch her private parts. Yet with other women it affords me mad pleasure to kiss them, every part of their bodies. But my wife still feels for me the love she had when we first married. There lies the tragedy."

The following narrative is a continuation of History XII in the previous volume:—

HISTORY III.—I had become good looking. For a time I knew what it was to have loving looks from every woman I met, and being saner and healthier I would seem to be moving in a divine atmosphere of color and fragrance, pearly teeth and bright eyes. Even the old women with daughters looked at me amiably—married women with challenge and maidens with Paradise in their eyes.

"I was standing one morning at St. Peter's corner, with two young friends, when a girl went by, coming over from the Roman Catholic cathedral. When she had passed she looked back, with that imperious swing that is almost a command, at me, as my friends distinctly admitted. They advised me to follow her; I did so, and she turned a pretty, blushing face and pair of dark gray eyes, with just the kind of eyebrows I liked: brown, very level, rather thick, but long. Her teeth and mouth were perfect, and she spoke with a slight Irish brogue. She let me do all the talking while she took my measure. God knows what she saw in me! I spoke in an affected manner, I remember, imitating some swell character I had seen on the stage a night or two before, but I was wise enough not to talk too much and to behave myself. She promised to meet me again and made the appointment. She was a school-teacher and engaged to be married to some one else. She meant to amuse herself her own way before she married. The second night I met her she allowed me to kiss her as much as I liked and promised all her favors for the third night. We took a long walk, and in the dark she gave herself to me, but I hurt her so much I had to stop two or three times. She had had connection only once, years before, when at school herself. She was inclined to be sensual, but she was young, fresh, and pretty, and her kisses turned my head. I fell genuinely in love with her and told her so, one night when she was particularly fascinating, with the tears in my eyes; and her face met mine with equal love. The first night or two I had felt no pleasure—whether through years of self-abuse or not I do not know,—but this night my whole being was excited. I met her once and sometimes twice a week and was always thinking of her. My sister saw me looking love-sick one day and I heard her say 'He's in love,' which rather flattered me, and I looked more love-sick and idiotic than ever. It was all wrong and perverted. She continued to meet her fiancé, and intended to marry him. We both spoke of 'him' as an adultress speaks of her husband. That high level of tears and childlike joy in our youth and love was never reached again. But I realized her sex, her kisses, her presence—after all those years of horror (if she had only known)—more even than the sexual act itself; while she, as time went on, commenced to show a curiosity which I thought desecrating; she liked to examine—to 'let her hand stray,' were her words. Even her beauty seemed impaired some nights and I caught a gleam in her eye and a curve of her lip I thought vulgar. But perhaps the next night I met her she would be as bright as ever.

"I introduced her to my friends, who knew our relations, for I blabbed everything. But she did not mind their knowing and if we met would give them all a kiss, so that I felt I had been rather too profuse in my hospitality, though I still would say: 'Have another one, Bert; I don't mind.' But whatever ass I made of myself she forgave me anything, and was fonder of me every time we met, while I, although I did not know it for a long time, was less fond of her. She knew how to revive my love, however. Some nights she would not meet me, and I would be like a madman. Other nights she would meet me, but not let me raise her dress. She would lie on me, on a moonlit night, and her young face in shadow like a siren's in its frame of hair, merely to kiss me. But what kisses! Slow, cold kisses changing to clinging, passionate ones. She would leave my mouth to look around, as if frightened, and come back, open-mouthed, with a side-contact of lips that brought out unexpected felicities.

"One night her fiancé saw us together, and followed me after I left her, but on turning a corner I ran. I ridiculed him to her and despised him. I should have found it difficult to say why. Another night her brother attacked me, and it would have gone hard with me, but Annie pulled me in and banged the door. We were in a friend's house, but her father came around soon and laid a stick about her shoulders, in my presence. I tried to talk big, and said something idiotic about being as good a man as her betrothed, as though my intentions were honorable, which for one brief moment made Anne look at me, paler faced and changed, such a strange glance. But he beat her home, enjoying my rage, and she went away, crying in her hands. I was allowed to go unmolested.

"I soon received a letter from her asking me not to mind and making an appointment, at which she turned up cheerful and unconcerned. She went to confession, and would meet me afterwards; and her faith in that, and the difference of our religions (if I had any religion) would make her seem strange and alien to me at times, even banal. At last our meetings became a mere habit of sensuality, with all charm, and suggestion of better things eliminated....

"I went with my friend George (who shared my room) one afternoon and called at Annie's school; she kept an infants' school of her own. She came to the door herself. It was the first time I had seen her in daylight, and I thought her cheek-bones bigger; she certainly was not so pretty as on the first evening I met her. George had told me he would sleep away if I wanted the room, and when next I met her she promised to come and sleep with me. Before I had always met her on the grass, under trees. She came, and the sight of her young limbs and breasts revived something of my love for her, my better love. But she was insatiable and more sensual every day. One day she came when I was not well, and would not go away disappointed. I had met a very pretty girl about this time, and now resolved to give Annie up, which I did in the cruelest manner, cutting her dead, and refusing to answer her letters and touching messages. I heard that she would cry for hours, but I was harder than adamant....

"I thought myself very much in love with the very pretty girl for whom I had thrown up Annie. She lived with her mother and two sisters, one older than herself, the other a mere child. The eldest sister, a handsome, dark girl like a Spaniard, was not virtuous. She was good natured; too much so, and took her pleasure with several of us, dying, not long after, of consumption. I thought her sister, my girl, was virtuous, and I meant to marry her—some day. At any rate, I saw her mother, who lived in a well-furnished house and was a superior woman. This did not prevent my trying to seduce her daughter. I did not succeed for a long time, though she did not cease meeting me. The sisters came to see us. I knew, one night, her sister was upstairs with D. and I guessed what they were at, so I suggested to her she should creep up on them for fun. She did so, came back, excited and pale—and gave herself to me. But she was not a virgin and in time I had a glimpse of her unhappy fate and her mother's position. Her father was dead or divorced, and her mother, I believe, was mistress to some wealthy bookmaker. I am not sure, there was always a mystery hanging over the mother, nor am I certain that she connived at her daughter's seduction, but the girl's account was that after some successful Cup day there had been too much champagne drunk all around, and that a man she looked on as a friend came into her bedroom that night when she was tête montée and seduced or violated her—whichever word you like to choose. Since then his visits had been frequent until she met me, she said, and if I would be true to her she would be a true wife to me, and I believed her and still believe she meant what she said. But I left Melbourne shortly after this, our letters got few and far between, and ultimately I heard she was married to a young man who had always been in love with her....

"Among the inmates of the boarding house was a 'married' couple who stayed for some time; he was an insignificant, ugly, little, crosseyed commercial traveler; she was a pretty, little creature who looked as innocent and was as merry as a child; we all vied in paying her attentions and waiting on her like slaves, the husband always smiling a cryptic smile. After they had left it was hinted they were not married at all; the oldest hands had been taken in.... One afternoon I met Dolly, the commercial traveler's wife, and she stopped and spoke to me. I remembered what I had heard and ventured on some pleasantry at which she laughed, and on my proposing that we should go for a walk she consented. She had left the commercial traveler, it came out in conversation, and we went on talking and walking, one idea only in my mind now; could I detain her till dark? Dolly, who was very pretty indeed, amused herself with me for hours, playing hot and cold, snubbing me one minute, encouraging me with her eyed another. Hour after hour went and she found this game so entertaining that she accompanied me to the park behind the Botanical Gardens, and it was not until it was too late for me to catch a train home that she gave herself to me. In fact, we stayed out the whole of that warm summer night. As the hours went by she told me of her home in London and how she first went wrong. She had been a good girl till one day on an excursion she drank some rum or gin, which seemingly revived some dormant taint of heritage; when she went home that night she fell flat at her mother's feet. Her parents, well-to-do shopkeepers, who had forgiven her several times before, turned her out. She became one man's mistress and then another's. She began early, and was scarcely 19 now. She would leave off the drink for a time and try to be respectable. She loved her father and mother, but she could not help drinking at times. She spoke cheerfully and laughingly about it all; she was young, strong, good natured, and careless. We went to sleep for a little while and then wandered in the early morning down toward the cemetery, when she tried to tidy her hair, asking me how I had enjoyed myself and not waiting for an answer. She was thirsty, she said, and when the public houses opened we went and had a drink. It was the first time I had seen her drink alcohol,—at the boarding house she had always been the picture of health and sweetness,—and I saw a change come over her at once, so that I understood all that she had told me. The sleepless night may have made it worse, but the look that came into her eyes, and the looseness of the fibres not only of her tell-tale wet mouth, but of every muscle of her face was startling and piteous to see. She saw my look and laughed, but her laugh was equally piteous to hear, and when she spoke again her voice had changed too, and was equally piteous. She asked for another. 'No, don't,' I begged, for the pretty girl I had flattered myself I had passed a summer's night with that most young men would envy, showed signs of changing, like some siren, into a flabby, blear-eyed boozer. That hurt my vanity.

"I met her another night and she took, me to her lodgings, and I slept with her all night. I no longer tried to stop her drinking, but drank with her. I ceased to treat her with courtesy and gallantry; she noticed it, but only drank the more, drank till she became dirty in her ways, till her good looks vanished. I left her, too drunk to stand, as some friend, a woman, called on her.

"She came to see me once more, like her old self, so well dressed and well behaved, and chatted so cheerfully to my landlady that the latter afterward congratulated me on having such a friend. Dolly carried a parcel of underclothing she had made, with a few toys, for the children of a poor man in the suburbs, and I accompanied her to the house. There was great excitement among the ragged children; in fact, the atmosphere became so dangerously full of love and charity that I commenced to feel uncomfortable,—the shower of roses again,—and was glad to find myself in the open air. We went for a walk and had several drinks, which made the usual change in Dolly. I got tired of her, determined I would leave her, spoke cruelly, and finally—after having connection with her on the dry seaweed—rose and left her brutally, walked away faster and faster, deaf to her remonstrances, and careless whether or how she reached the station....

"I had gone to lodge with a family whom I had been accustomed to visit as a friend; there were two daughters; the elder, engaged to a young German who was away with a survey party, had a rather plain face, but a strong one and was herself a strong character, and I came to like her in spite of myself; the second girl had light golden hair, a fresh complexion, a short nose, and rather large mouth, which contained beautiful teeth; they were both good, obedient, innocent church-going daughters. As there was plenty of amusement there of an evening, singing and dancing, I did not go out, got into better ways, and gradually gave up drinking to excess. I was so improved in appearance that an old acquaintance did not recognize me. My anecdotes and fun amused Mrs. S., the mother of the girls. She could be very violent on occasions, I found, and I learned that there had been terrible scenes at times, and that from time to time it had been necessary to place her in an asylum. I went for drives with the girls and to theatres, and ought to have been happy and glad to find myself in such good quarters. The mother trusted me so entirely that she left me for hours with the girls, the younger one of whom I would kiss sometimes. She was engaged to a young fellow whom I spoke to patronizingly, but whose shoes I was not worthy to fasten. I was the cause of quarrels between them. They made it up again but I think he noticed the change that was taking place in Alice. For from kissing her I had gone on—all larking at first. We formed the habit of sitting down on the sofa when alone and kissing steadily for ten minutes or more at a time. She was excited without knowing what was the matter with her—but I knew. And one day when our mouths were together I drew her to me and commenced to stroke her legs gently down. She trembled like a string bow, and allowed my hand to go farther. And then she was frightened and ashamed and commenced to laugh and cry together. She had these hysterical attacks several times and they always frightened me. It ended in my seducing her. She broke off her engagement, and then was sorry; but soon she thought only of me.... One day Alice and I were nearly caught. I had just left her on the sofa and had commenced drawing at a table with my back to her when suddenly her mother came in without her shoes, while Alice had one hand up her clothes arranging her underclothing. The mother stopped dead and shot me one glance I shall never forget. 'Why, Alice, you frighten me!' she said. I feigned surprise and asked 'What is the matter?' Alice, although she was frightened out of her wits, managed to stammer: 'He couldn't see me—you couldn't see me, could you?' appealing to me. But I had managed to collect my senses a bit and although still under that maternal eye I asked,—at last turning slowly around to Alice: 'See? What do you mean? See what?' And I looked so mystified that the mother was deceived, and contented herself with scolding Alice and telling her to run no risks of that sort. I breathed again.

"But I was near the end of my tether. Alice and I talked about everything now. She told me about her life at boarding school and the strange ideas some of the girls had about men and marriage. After leaving school she had been sent to a large millinery or drapery establishment to learn sewing and dressmaking. Here, she said, the talk was awful at times, and one girl had a book with pictures of men's organs of generation, which was passed around and excited their curiosity to the highest pitch.

"I had days of tenderness and contrition, and even told her I would get on and marry her. Then the tears would come into her eyes and she would say: 'I seem to feel as if you were my husband now.' ...

"I had to see a man on business and went to his cottage. The door was opened by his wife, a handsome, dark-eyed young woman, who looked as if butter would not melt in her mouth. After leaving a message I went on talking to her on other subjects. She piqued my vanity in some way, and made me feel curious and restless. I found myself thinking of her after I left and looking back I saw she was still looking at me.

"To make a long story short, she encouraged me. It ended by my leaving the S. family and going to board with them. T. D., the husband, was glad of my company and my money. They had a little boy—whose father T. was not. I soon understood her inviting looks at me. For she was a general lover, and an old man, in a good government billet, visited her often when T. D. was away: I will call him Silenus. There was also a dark, handsome man who built organs. The latter came one day and sent for some beer. I was working in my room, and it so happened that before he knocked she had been going further than usual in her talk with me; in fact, as good as giving me the word. When her friend was admitted he had to pass my open door and he gave me a look with his black eyes and I gave him a look which told each what the other's game was. It is wonderful what a lot can be learned from a single glance of the eyes. When I saw the little boy bringing in the beer I felt that he had bested me. But she brought me in a glass first, and putting her down on the sofa I scored first. It was done so suddenly, so brutally, that, accustomed as she must have been to such scenes she turned red and bit her under lip. But she sent the other man away in a few minutes. After that she was insatiable; it was every day and sometimes twice in one day. I commenced to be gloomy and miserable again. And there was not even a pretense of love. There was no deception about her; she even introduced me to Silenus and we made excursions together, for which he paid, as he had plenty of money. We were always drinking, until at last I could eat nothing unless I had two or three whiskies. I became very thin, my horizon seemed black and all things at an end. (But T. D. enjoyed his meals and was really fond of his wife and her boy and his work; life was pleasant to him.) She would go up to town with me and to a certain hotel; after drinking she would leave me waiting while she retired with the handsome young landlord for a short time. She told me when she came back that he was a great favorite with married women.

"She told me that Silenus visited a woman who practiced fellatio on him. Mrs. D. thought such practices abominable and could not imagine how a woman could like doing such a thing.

"When she was out walking with me one day T. D.'s name came up and she said in a slightly altered voice: 'He told me he loved me!' It was a word seldom used by her except in jest. I threw a startled look at her and caught an inquisitive and apologetic look in return, such a strange and touching glance that I saw I had not yet understood her,—there was an enigma somewhere. When, bit by bit, she told me her life, I understood, or thought I understood, that strange childlike glance in this young woman steeped to her eyes in sin. No one had ever made love to her or spoken to her of love in her life.

"It had commenced at school. She must have been a particularly fine and handsome girl, judging from her photographs. She had seen boys playing with girls' privates under the form and felt jealous that they did not play with her's. She had no mother to look after her and she soon found plenty of boys to play with her, and young men, too, as she grew older. She took it as she took her meals. She had been really fond of her child's father, but as he had shown no tenderness for her, nothing but a craving for sensual gratification, she would rather have died than let him know. She soon tired of her attachments, she told me. She did not like T. D. He was not the complacent husband; he was spirited enough, but he believed everything she told him. One day he came home unexpectedly when we were together on the bare palliass in her room. It was a critical moment when his knocks were heard, and in the hurry and excitement some moisture was left on the bed. The knocks became louder, but she was calmer than I, and bade me run down to the closet. I could hear her cheerful and chaffing voice greeting him. When I walked in back to my own room she called out: 'Here's T. home!' I learned afterward that he had been surly and suspicious, and had seen the moisture on the bed, and asked about it, whereupon she had turned the tables upon him completely; he ought to be ashamed of himself; she knew what he meant by his insinuations; if he must know how that moisture come on the bed, why she put the soap there in a hurry to catch a flea. He believed her and brought her a present next day in atonement for his suspicions.

"During her monthly periods, when I could not touch her, she would come in and play with me until emissions occurred, and my feelings had become so perverted that I even preferred this to coitus. The orgasm would occur twice in her to once in me, and though her eyes were rather hard and her mouth too, she always looked well and cheerful, while I was gloomy and depressed. In her side, however, was a hard lump, which pained her at times, and which, doubtless, was waiting its time....

"One day I felt so low in health that I proposed to T. D. that we should take a boat and sail out in the bay for a day or two. The sea, the change, the open air revived me, and I even made sketches of the black sailor as he steered the boat. One day when I was left alone in charge of the boat, as I felt the time hanging on my hands, for the sea, the blue sky, the lovely day gave me no real pleasure, I remember abusing myself, the old habit reasserting itself as soon as I was alone and idle. When T. D. came back he brought Mrs. D. with him, laughing and jolly as usual. She was surprised when lying next to me under the deck on our return I did not respond to her advances. It would have pleased her, with her husband only a few feet away. After that I spent a night with her, but she was getting tired of me. I did not care for her, but it hurt my vanity and I made a few attempts to be impertinent. She looked at me coldly and threatened to complain to T....

"I want to relate an impression I received one night about this time when with several friends we called at a brothel. I forget my companion, but I remember two faces. It was winter, and great depression prevailed in Adelaide. We had been talking to the mistress as we drank some beer and were pretending to be jolly fellows, although we were wet, cold, and had not enjoyed ourselves (at least, I had not), and she was speaking harshly and jeeringly about two girls she had now who had not earned a penny for the past week. Just then we heard footsteps and she said in a lower tone: 'Here they are,' They came in, unattended, having ascertained which the brothel-keeper snorted and turned her back to them. The faces of the girls, who were quite young, looked so miserable that even I pitied them. The look on the face of one of those girls as she stood by the hearth drawing off her gloves lives in my memory. Too deep for tears was its sorrow, shame, and hopelessness....

"I had given up drink and was living in the bush. To anyone with normal nerves it would have been a happy time of quiet, rustic peace, beauty, and relief from city life. With me it was restless vanity amounting to madness. In every relation, action, or possible event in which I figured or might figure in the future, I always instantaneously called up an imaginary audience. And then this imaginary audience admired everything I did or might do, and put the most heroic, gallant, and romantic construction on my acts, appearance, lineage, and breeding. Suppose I saw a pretty girl on a bush road. Instead of thinking 'There is a pretty girl; I should like to know her or kiss her,' as I suppose a healthy, normal young man would think, I thought after this fashion: 'There is a pretty girl; now, as I pass her she will think I am a handsome and aristocratic-looking stranger, and, as I carry a sketch-book, an artist—"A landscape painter! How romantic!" she will say, and then she will fall in love with me,' etc. This preoccupation with what other people might think or would think so engrossed all my time that I had no means of enjoying the presence, thought, or favor of the divine creatures I met, and I must have appeared 'cracked' to them with my reticence, pride, and silly airs.

"I met girls as foolish as myself sometimes. Once at a table d'hôte I met a young girl who went for a walk with me and let me know her carnally although she was little more than a schoolgirl. She was going down to town soon, she said, and would meet me at a certain hotel (belonging to relations of hers) in Adelaide on a certain date, some time ahead; if I took a room there she would come into it during the night. In the meanwhile I had given way to drink again and abused myself at intervals. I came down to town, drunk, in the coach, and kept my appointment with the young girl at the hotel, expecting a night of pleasure; but she merely stared at me coldly as if she had never seen me before. I abused myself twice in my solitary room....

"I met a middle-aged schoolteacher (who had once been an officer in the army) down for his holidays. As he spoke well, and was a 'gentleman,' I cultivated him. One night he asked me to meet a girl he had an appointment with and tell her he was not well enough to meet her. He foolishly told me the purpose of their intended meeting. I went to the trysting-place, at the back of the hotel, and met the girl. On delivering my message she smiled, made some joke about her friend, and looked at me as much as to say: 'You will do as well.' I had been drinking, and in the most brutal manner I took her into a closet. By some strange chance or state of nerves she gave me exquisite pleasure, but the orgasm came with me before it did with her, and in spite of her disappointment and protests I stood up and pulled her out of the place for fear some one should find us there. Still protesting she followed me, but her foot slipped on the paved court, and she fell down on her face. When she rose I saw that her front teeth were broken. I looked at her without pity, with impatience, and abruptly leaving her I went into the hotel to 'the colonel.' I commenced to tell him lies, when he asked me with a weak laugh what had been keeping me. I smiled with low cunning and drunken vanity, evading the question. Then he accused me directly. I only laughed; but, drunk as I was, I remember the look of the ageing bachelor as he saw he had been betrayed by a younger man. He had known her for years....

"I was now living in the home of a woman who was separated from her husband and kept lodgers. She had a daughter, with whom I walked out, a pretty girl who drank like a fish, as her mother also did. There were other lodgers coming and going. I would lie down all day and keep myself saturated with beer. I commenced to get fat and bloated, with the ways of a brothel bully. A broken-down, drunken old woman who visited the house and had been a beautiful lady in her youth told me I should end my days on the gallows trap. The same woman when drunk would lift up her dress, sardonically, exposing herself. Other old women would congregate in the neglected and dirty bedrooms and tell fortunes with the cards. One little woman, an onanist, was like a character out of Dickens, exaggerated, affected, unnatural, with remains of gentility and society manners. Amidst all this drunkenness and abandonment May, the landlady's daughter, preserved her virginity. Young lodgers would take liberties with her, but at a certain stage would receive a stinger on the face. The girl liked me and would kiss me, but nothing else. And then—out of this home of drunkenness and shame—May fell in love with some pretty boy she met by chance, whom she never asked to her home. She began to neglect me, even to neglect drink, and to dream, preoccupied. I felt a restless jealousy, but she would look at me, without resentment, without recognition, without seeing me, look me straight in the eyes as I was talking to her, and dream and dream. This same pretty boy seduced her, I believe. When next I met her she was 'on the town,' her one dream of spring over....

"About this time I had one of those salutary turns that have marked epochs in my life, and as a result I left that house and resolutely abstained from drink.... I was now in a small up-country town. I commenced to play croquet and to ride out. Sometimes I was invited to dinner by a young man at the bank, whose house was kept by his sister. She had a small figure, a pretty but rather narrow face, and well-bred manners; but there was a look in her asymmetrical eyes, in the shape of her thin hands, even in the stoop of her shoulders, that seemed passionate. One day—when her brother, a fine, sweet-blooded manly young athlete, was absent—I commenced to pull her about. She gave me one passionate kiss, but said: 'No! Do you know what keeps me straight? It is the thought of my brother.' I refrained from molesting her further. I met other girls, some pretty and arrogant, others plain and hungry-eyed; it was a country town where there were four or five females to every male. But I could not speak frankly and candidly to a young woman as the young banker did....

"I remember that one night, when I was living at the Port, I slept all night with a prostitute who had taken a fancy to me and who used to cry on my shoulder, much to my impatience and annoyance. In the same bed with us, lying beside me, was a girl aged about 12. On my expressing surprise I was told she was used to it and noticed nothing. But in the morning I turned my head and looked at her, and even in the dim light of that dirty bedroom I could see that her eyes had noticed and understood. She pressed herself against me and smiled; it was not the smile of an infant. I could record many instances I have observed of the precocity of children.

"At one time I made the acquaintance of three young men, two in the customs, the other in a surveyor's office. At the first glance you would have said they were ordinary nice young clerks, but on becoming better acquainted you would notice certain peculiarities, a looseness of mouth, a restless, nervous inquietude of manner, an indescribable gleam of the eye. They were very fond of performing and singing at amateur minstrel shows and developed a certain comic vein they thought original, though it reminded me of professional corner-men. However, I enjoyed their singing and drinking habits and went to their lodgings several nights to play cards, drink beer, and tell funny stories. One night they asked me to stay all night and on going to a room with two beds I was told to have one. Presently one of the young men came in and commenced to undress. But before going to his bed he made a remark which, though I had been drinking, opened my eyes. I told him to shut up and go to bed, speaking firmly and rather coldly, and he went reluctantly to his own bed. But another night when they had shifted their lodgings and were all sleeping in the same room I was drunk and went to bed with the same fair-haired young man. On waking up in the night I found my bedmate tampering with me. The old force came over me and I abused him, but refused to commit the crime he wanted me to. His penis was small and pointed. I rose early in the morning, sobered, suffering, and covered with shame, and went hastily away, refusing to stay for breakfast. I thought I caught an amazed and evil smile on the faces of the other two. Meeting the three the same evening in the street, I passed them blushing, and my bedmate of the previous night blushed also....

"I now took cheap lodgings in North Adelaide. Here I had slight recurrences of the strangeness and fear of going mad which I had experienced once before. I led such a solitary life and fell into such a queer state that I turned to religion and attended church regularly. It was approaching the time for those young men and women who wished to be confirmed to prepare themselves, and a struggle now ensued between my pride and my wish to gain rest and peace of mind in Jesus. I was self-conscious to an incredible degree, and dreaded exposure or making an exhibition of myself, but still went to church, hoping the grace of God would descend on me. I had no other resources. I had no pleasure in life, and was so shattered and in such misery of dread that I welcomed the only refuge that seemed open to me. At last, one Sunday, I had what I thought was a call; I shed a few tears, and although tingling all down my spine I went up in the cathedral and joined those who were going to be confirmed. I attended special meetings and shocked the good bishop very much by telling him I had never been baptized. I had to be baptized first and went one day to the cathedral and he baptized me. When the critical awful moment came the bishop, whose faith even then surprised me somehow, held my hand in his cold palm, and gave it a pressure, eyeing me, expectantly, inquisitively, to see any change for the better. But, it so happened, that morning I was in a horrible temper and black mood, hard and dry-eyed, and no change came. Still, I tried to believe there was a change.

"I was confirmed with others, had a prayer-book given me with prayers for nearly every hour in the day, and was always kneeling and praying. I procured a long, white surplice, and assisted at suburban services, even conducting small ones myself, reading the sermons out of books. But my mood of rage increased, and one Sunday I had to walk a long way in a new pair of boots. I shall never forget that hot Sunday afternoon. My feet commenced to ache and a murderous humor seized me. I swore and blasphemed one moment and prayed to God to forgive me the next. When I reached the chapel where I had to assist the chaplain I was exhausted with rage, pain, fear, and religious mania. I thought it probable I had offended the Holy Ghost. When, next Sunday, I went to try my hand at Sunday-school teaching I wore a pair of boots so old that the little boys laughed. I was always talking of my conversion and the spirit of our Saviour. I do not know what the clergymen I met thought of me. I thought I should like to be a minister myself, and questioned a Church of England parson as to the amount of study necessary. He received my question rather coldly, I thought, which discouraged me. As my dread gradually diminished, though I still felt strange, I made excuses for not conducting services, although I continued to read my Bible and prayer-book, and really believed I had been 'born again.'

"Surely now, I thought, that I had Christ's aid, I shall be able to break off my habit of self-abuse that had been the curse of my youth. What was my horror and dismay to find that, when the mood came on me next, I went down the same as ever. And after all my suffering and dread and fear of fits! What could I do? Was I mad, or what? I was really frightened at my helplessness in the matter and decided on a course of conduct that ultimately brought me past this danger to better health and comparative happiness. I said to myself that there is always a certain amount of preliminary thought and dalliance before I do this deed; doubtless this it is that renders me incapable of resisting. I decided, therefore, never to let my thoughts commence to dwell on lustful things, but to think of something else on the first intimation of their appearance in my mind. I rigorously followed this rule; and it proved successful, and I recommend it to others in the same predicament as myself. After suffering weeks and months of dread and illness once more, falling away in flesh and turning yellow, I gradually mended a little. I had a better color and tone, and was something like other young men, barring a strange alternate exaltation and depression. Even this gradually became less noticeable, and my moods more even and reliable."

[219]

My Christian faith is of a somewhat nonemotional, intellectual type, with a considerable element of agnostic reserve.

[220]

On having connection with my wife I frequently exhibit sufficient sexual power to produce orgasm in her; but on occasion, especially during the first year or so of married life, I have been unable to do this, owing to the too rapid action of the reflexes in myself, and have even, now and again, had emissions ante portam.