For many organised beings reproduction seems in reality the supreme object of existence. Numbers of vegetables and of animals, even of animals high in the series—as insects—die as soon as they have accomplished this great duty. Sometimes the male expires before having detached himself from the female, and the latter herself survives just long enough to effect the laying of eggs. Instead of laying eggs, the female cochineal fills herself with eggs to such a degree that she dies in consequence, and the tegument of her body is transformed into a protecting envelope for the eggs.
At the not very distant time when animism reigned supreme, these facts were attributed to calculations of design. Nature, it was believed, occupied herself chiefly with perpetuating organised species; as for individuals, she disdained the care of them. We now know that Nature, as an anthropomorphic being, does not exist; that the great forces called natural are unconscious; that their blind action results, however, in the world of life, in a choice, a selection, a progressive evolution, or, to sum up, in the survival of the individuals best adapted to the conditions of their existence. Without any intention of Dame Nature, the preservation of the species was necessarily, before anything else, the object of selection; and during the course of geological periods primitive bi-partition gradually became transformed through progressive differentiation into bi-sexual procreation, requiring the concurrence of special and complicated apparatus in order to be effected. But, at the same time as procreation, other functions also became differentiated by the formation of special organs; the nervous system vegetated around the chorda dorsalis; and, finally, conscious life awoke in the nervous centres. Thenceforth the accomplishment of the great function of procreation assumed an entirely different aspect. In the lowest stages of the animal kingdom reproduction is effected mechanically and unconsciously. A paramœcium, observed by M. Balbiani, produced in forty-two days, by a series of simple bi-partitions, 1,384,116 individuals, who very certainly had not the least notion of the phenomena by which they transmitted existence. But with superior animals it is very different; in their case the act of procreation is a real efflorescence, not only physical, but psychical. For the study that I am now undertaking it will not be without use to recall the principal features of this amorous efflorescence, since it is, after all, the first cause of marriage and of the family. At the same time, not to lose our standpoint, it is important to bear in mind that at the bottom all this expenditure of physical and psychical force has for motive and for result, both in man and animal, the conjugation of two generative cellules. Haeckel has written a dithyramb on this subject in his Anthropogenia, which is in the main so true that I take pleasure in quoting it—“Great effects are everywhere produced, in animated nature, by minute causes.... Think of how many curious phenomena sexual selection gives rise to in animal life; think of the results of love in human life; now, all this has for its raison d’être the union of two cellules.... There is no organic act which approaches this one in power and in the force of differentiation. The Semitic myth of Eve seducing Adam for the love of knowledge, the old Greek legend of Paris and Helen, and many other magnificent poems, do they not simply express the enormous influence that sexual love and sexual selection have exercised since the separation of the sexes? The influence of all the other passions which agitate the human heart cannot weigh in the balance with love, which inflames the senses and fascinates the reason. On the one hand, we celebrate in love the source of the most sublime works of art, and of the noblest creations of poetry and of music; we venerate it as the most powerful factor in civilisation, as the prime cause of family life, and consequently of social life. On the other hand, we fear love as a destructive flame; it is love that drives so many to ruin; it is love that has caused more misery, vice, and crime than all other calamities together. Love is so prodigious, its influence is so enormous on psychic life and the most diverse functions of the nervous system, that in regard to it we are tempted to question the supernatural effect of our natural explanation. Nevertheless, comparative biology and the history of development conduct us surely and incontestably to the simplest, most remote source of love; that is to say, the elective affinity of two different cellules—the spermatic cell and the ovulary cell.”[1]
III. Rut and Love.
In a former work on the evolution of morality I have described the manner in which the hereditary tendencies and instincts arise from habit, induced in the nervous cellules by a sufficient repetition of the same acts. The instinct of procreation has, and can have, no other origin. The animal species, during the long phases of their evolution, have reproduced themselves unconsciously, and by very simple processes, which we may still observe in certain zoophytes. By degrees these mere sketches of animals have become perfected and differentiated, and have acquired special organs over which the biological work has been distributed; thenceforth the play of life has echoed in the nervous centres, and has awakened in them impressions and desires, the energy of which strictly corresponds to the importance of the functions. Now, there is no more primordial function than procreation, since on it depends the duration even of the species; and for this reason the need of reproduction, or the rut, breaks out in many animals like a kind of madness. The psychic faculties of the animal, whether great or small, are then over-excited, and rise above their ordinary level; but they all tend to one supreme aim—the desire for reproduction. At this period the wildest and most unsociable species can no longer endure solitude; both males and females seek each other; sometimes, even, they are seen to form themselves into groups, or small provisional societies, which will dissolve again after the coupling time is over.
Each period of rut is for animals a sort of puberty. The hair, the plumage, and the scales often assume rich tints which afterwards disappear. Sometimes special epidermic productions appear in the male, and serve him for temporary weapons with which to fight his rivals, or for ornaments to captivate the female. It is with a veritable frenzy that the sexual union is accomplished among certain species. Thus Dr. Günther has several times found female toads dead, smothered by the embrace of the males.[2] Spallanzani was able to amputate the thighs of male frogs and toads during copulation, without diverting them from their work.
In the animal class which more particularly interests us, that of mammals, rut produces analogous, though less violent, phenomena. Now, in this case, we know that erotic fury is closely related to congestive phenomena, having for their seat the procreative glands, which swell in both male and female, and provoke in the latter a veritable process of egg-laying. We must not forget that man, in his quality of mammal, is subject to the common law, that female menstruation is essentially identical with the intimate phenomena of rut in the females of mammals, and corresponds also to an ovarian congestion, or to the swelling and bursting of one or more of the Graafian follicles; it is, in short, a production of eggs. I need not lay stress on these facts, but it is right to recall them by the way, since they are the raison d’être of sexual attraction, without which there would be neither marriage nor family.
If we are willing to descend to the foundation of things, we find that human love is essentially rut in an intelligent being. It exalts all the vital forces of the man just as rut over-excites those of the animal. If it seems to differ extremely from it, this is simply because in man the procreative need, a primordial need beyond all others, in radiating from highly developed nervous centres, awakens and sets in commotion an entire psychic life unknown to the animal.
There is nothing surprising to the naturalist in this procreative explosion, which evolves altruism out of egotism. We know too well, however, that it has not appeared so simple a matter to many philosophers and celebrated literary men, little familiar with biological sciences. A belated metaphysician, Schopenhauer, who has lately become fashionable, adopting the ancient stereotyped doctrine which makes Nature an anthropomorphic personage, has gratuitously credited her with quite a profound diplomatic design. According to him, it is a foregone conclusion that she should intoxicate individuals with love, and thus urge them on, without their suspecting it, to sacrifice themselves to the major interest of the preservation of the species. The glance that we have just thrown on the processes of reproduction, from the paramœcium up to man, suffices to refute this dream. I will not, however, dwell on this. What is here of great interest is to inquire how the superior animals comport themselves when pricked by desire, and to note the principal traits of their sexual psychology; for here again we shall have to recognise more than one analogy to what happens in regard to man; and we shall also see later that there exists both in the animal and the man some relation between the manner in which sexual attraction is felt and the greater or less aptitude for durable pairing, and consequently for marriage and the family.
Without giving more time than is necessary to these short excursions into animal psychology, it will be well to pause on them for a moment. They throw a light on the sources of human sociology; they force us also to break once for all with the abstract and trite theories which have inspired, on the subject of marriage and the family, so much empty writing and so many satiating trivialities. It is in animality that humanity has its root; it is there, consequently, that we must seek the origins of human sociology.