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.

FOOTNOTES:

[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 (Beitraege zur AEtiologie 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'espece humaine (These de Paris), 1901. Debret regards it as due to natural selection.

[178] "Heredite de la Couleur des Yeux dans l'espece humaine," Archives des Sciences physiques et naturelles, ser. 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, Beitraege zur AEtiologie 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'Intermediare 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 (Beitraege, 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 [a bodice or corset] tied to the petticoat with points [laces] as men do their doublets and their hose, contrary to I Thess., v, 22, conferred with Deut. xxii, 5; and I John ii, 16."



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 aesthetic 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 antennae 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 (Kuesse) 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 mediaeval 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 Kuesses," 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 Societe 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.

FOOTNOTES:

[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 fuer 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 Gebraueche der Suaheli, p. 142.

[215] Turner, Samoa, p. 45.

[216] Tregear, Journal of the Anthropological Institute, 1889.

[217] Zeitschrift fuer 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 personae 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, L2 for the night; in one case, L5.

"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 L2 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 L5, 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 fiance, 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 fiance 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 fiance 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.