Little Essays of Love and Virtue Part 3

[17] The destructive effects of the mechanisation of modern life have lately been admirably set forth, and with much precise ill.u.s.tration, by Dr. Austin Freeman, _Social Decay and Regeneration_.

This task, it may finally be added, is always an adventure. However well organised the foundations of life may be, life must always be full of risks. We may smile, therefore, when it is remarked that the future developments of the home are risky. Birds in the air and fishes in the sea, quite as much as our own ancestors on the earth, have always found life full of risks. It was the greatest risk of all when they insisted on continuing on the old outworn ways and so became extinct. If the home is an experiment and a risky experiment, one can only say that life is always like that. We have to see to it that in this central experiment, on which our happiness so largely depends, all our finest qualities are mobilised.

Even the smallest homes under the new conditions cannot be built to last with small minds and small hearts. Indeed the discipline of the home demands not only the best intellectual qualities that are available, but often involves--and in men as well as in women--a spiritual training fit to make sweeter and more generous saints than any cloister. The greater the freedom, the more complete the equality of husband and wife, the greater the possibilities of discipline and development. In view of the rigidities and injustices of the law, many couples nowadays dispense with legal marriage, and form their own private contract; that method has sometimes proved more favourable to the fidelity and permanence of love than external compulsion; it a.s.sists the husband to remain the lover, and it is often the lover more than the husband that the modern woman needs; but it has always to be remembered that in the present condition of law and social opinion a slur is cast on the children of such unions. No doubt, however, marriage and the home will undergo modifications, which will tend to make these ancient inst.i.tutions a little more flexible and to permit a greater degree of variation to meet special circ.u.mstances. We can occupy ourselves with no more essential task, whether as regards ourselves or the race, than to make more beautiful the House of Life for the dwelling of Love.

CHAPTER V

THE LOVE-RIGHTS OF WOMEN

What is the part of woman, one is sometimes asked, in the s.e.x act? Must it be the wife's concern in the marital embrace to sacrifice her own wishes from a sense of love and duty towards her husband? Or is the wife ent.i.tled to an equal mutual interest and joy in this act with her husband? It seems a simple problem. In so fundamental a relationship, which goes back to the beginning of s.e.x in the dawn of life, it might appear that we could leave Nature to decide. Yet it is not so. Throughout the history of civilisation, wherever we can trace the feelings and ideas which have prevailed on this matter and the resultant conduct, the problem has existed, often to produce discord, conflict, and misery. The problem still exists to-day and with as important results as in the past.

In Nature, before the arrival of Man, it can scarcely be said indeed that any difficulty existed. It was taken for granted at that time that the female had both the right to her own body, and the right to a certain amount of enjoyment in the use of it. It often cost the male a serious amount of trouble--though he never failed to find it worth while--to explain to her the point where he may be allowed to come in, and to persuade her that he can contribute to her enjoyment. So it generally is throughout Nature, before we reach Man, and, though it is not invariably obvious, we often find it even among the unlikeliest animals. As is well known, it is most p.r.o.nounced among the birds, who have in some species carried the erotic art,--and the faithful devotion which properly accompanied the erotic art as being an essential part of it,--to the highest point. We have here the great natural fact of courtship.

Throughout Nature, wherever we meet with animals of a high type, often indeed when they are of a lowly type--provided they have not been rendered unnatural by domestication--every act of s.e.xual union is preceded by a process of courtship. There is a sound physiological reason for this courtship, for in the act of wooing and being wooed the psychic excitement gradually generated in the brains of the two partners acts as a stimulant to arouse into full activity the mechanism which ensures s.e.xual union and aids ultimate impregnation. Such courtship is thus a fundamental natural fact.

It is as a natural fact that we still find it in full development among a large number of peoples of the lower races whom we are accustomed to regard as more primitive than ourselves. New conditions, it is true, soon enter to complicate the picture presented by savage courtship. The economic element of bargaining, destined to prove so important, comes in at an early stage. And among peoples leading a violent life, and constantly fighting, it has sometimes happened, though not always, that courtship also has been violent. This is not so frequent as was once supposed. With better knowledge it was found that the seeming brutality once thought to take the place of courtship among various peoples in a low state of culture was really itself courtship, a rough kind of play agreeable to both parties and not depriving the feminine partner of her own freedom of choice. This was notably the case as regards so-called "marriage by capture." While this is sometimes a real capture, it is more often a mock capture; the lover perhaps pursues the beloved on horseback, but she is as fleet and as skilful as he is, cannot be captured unless she wishes to be captured, and in addition, as among the Kirghiz, she may be armed with a formidable whip; so that "marriage by capture," far from being a hardship imposed on women is largely a concession to their modesty and a gratification of their erotic impulses. Even when the chief part of the decision rests with masculine force courtship is still not necessarily or usually excluded, for the exhibition of force by a lover,--and this is true for civilised as well as for savage women,--is itself a source of pleasurable stimulation, and when that is so the essence of courtship may be attained even more successfully by the forceful than by the humble lover.

The evolution of society, however, tended to overlay and sometimes even to suppress those fundamental natural tendencies. The position of the man as the sole and uncontested head of the family, the insistence on paternity and male descent, the accompanying economic developments, and the tendency to view a woman less as a self-disposing individual than as an object of barter belonging to her father, the consequent rigidity of the marriage bond and the stern insistence on wifely fidelity--all these conditions of developing civilisation, while still leaving courtship possible, diminished its significance and even abolished its necessity. Moreover, on the basis of the social, economic, and legal developments thus established, new moral, spiritual, and religious forces were slowly generated, which worked on these rules of merely exterior order, and interiorised them, thus giving them power over the souls as well as over the bodies of women.

The result was that, directly and indirectly, the legal, economic, and erotic rights of women were all diminished. It is with the erotic rights only that we are here concerned.

No doubt in its erotic aspects, as well as in its legal and economic aspects, the social order thus established was described, and in good faith, as beneficial to women, and even as maintained in their interests.

Monogamy and the home, it was claimed, alike existed for the benefit and protection of women. It was not so often explained that they greatly benefited and protected men, with, moreover, this additional advantage that while women were absolutely confined to the home, men were free to exercise their activities outside the home, even, with tacit general consent, on the erotic side.

Whatever the real benefits, and there is no occasion for questioning them, of the s.e.xual order thus established, it becomes clear that in certain important respects it had an unnatural and repressive influence on the erotic aspect of woman's s.e.xual life. It fostered the reproductive side of woman's s.e.xual life, but it rendered difficult for her the satisfaction of the instinct for that courtship which is the natural preliminary of reproductive activity, an instinct even more highly developed in the female than in the male, and the more insistent because in the order of Nature the burden of maternity is preceded by the reward of pleasure. But the marriage order which had become established led to the indirect result of banning pleasure in women, or at all events in wives. It was regarded as too dangerous, and even as degrading. The women who wanted pleasure were not considered fit for the home, but more suited to be devoted to an exclusive "life of pleasure," which soon turned out to be not their own pleasure but men's. A "life of pleasure," in that sense or in any other sense, was not what more than a small minority of women ever desired. The desire of women for courtship is not a thing by itself, and was not implanted for gratification by itself. It is naturally intertwined--and to a much greater degree than the corresponding desire in men--with her deepest personal, family, and social instincts, so that if these are desecrated and lost its charm soon fades.

The practices and the ideals of this established morality were both due to men, and both were so thoroughly fashioned that they subjugated alike the actions and the feelings of women. There is no sphere which we regard as so peculiarly women's sphere as that of love. Yet there is no sphere which in civilisation women have so far had so small a part in regulating. Their deepest impulses--their modesty, their maternity, their devotion, their emotional receptivity--were used, with no conscious and deliberate Machiavellism, against themselves, to mould a moral world for their habitation which they would not themselves have moulded. It is not of modern creation, nor by any means due, as some have supposed, to the asceticism of Christianity, however much Christianity may have reinforced it. Indeed one may say that in course of time Christianity had an influence in weakening it, for Christianity discovered a new reservoir of tender emotion, and such emotion may be transferred, and, as a matter of fact, was transferred, from its first religious channel into erotic channels which were thereby deepened and extended, and without reference to any design of Christianity. For the ends we achieve are often by no means those which we set out to accomplish. In ancient cla.s.sic days this moral order was even more severely established than in the Middle Ages.

Montaigne, in the sixteenth century, declared that "marriage is a devout and religious relationship, the pleasures derived from it should be restrained and serious, mixed with some severity." But in this matter he was not merely expressing the Christian standpoint but even more that of paganism, and he thoroughly agreed with the old Greek moralist that a man should approach his wife "prudently and severely" for fear of inciting her to lasciviousness; he thought that marriage was best arranged by a third party, and was inclined to think, with the ancients, that women are not fitted to make friends of. Montaigne has elsewhere spoken with insight of women's instinctive knowledge of the art and discipline of love and has pointed out how men have imposed their own ideals and rules of action on women from whom they have demanded opposite and contradictory virtues; yet, we see, he approves of this state of things and never suggests that women have any right to opinions of their own or feelings of their own when the sacred inst.i.tution of marriage is in question.

Montaigne represents the more exalted aspects of the Pagan-Christian conception of morality in marriage which still largely prevails. But that conception lent itself to deductions, frankly accepted even by Montaigne himself, which were by no means exalted. "I find," said Montaigne, "that Venus, after all, is nothing more than the pleasure of discharging our vessels, just as nature renders pleasurable the discharges from other parts." Sir Thomas More among Catholics, and Luther among Protestants, said exactly the same thing in other and even clearer words, while untold millions of husbands in Christendom down to to-day, whether or not they have had the wit to put their theory into a phrase, have regularly put it into practice, at all events within the consecrated pale of marriage, and treated their wives, "severely and prudently," as convenient utensils for the reception of a natural excretion.

Obviously, in this view of marriage, s.e.xual activity was regarded as an exclusively masculine function, in the exercise of which women had merely a pa.s.sive part to play. Any active partic.i.p.ation on her side thus seemed unnecessary, and even unbefitting, finally, though only in comparatively modern times, disgusting and actually degrading. Thus Acton, who was regarded half a century ago as the chief English authority on s.e.xual matters, declared that, "happily for society," the supposition that women possess s.e.xual feelings could be put aside as "a vile aspersion," while another medical authority of the same period stated in regard to the most simple physical sign of healthy s.e.xual emotion that it "only happens in lascivious women." This final triumph of the masculine ideals and rule of life was, however, only achieved slowly. It was the culmination of an elaborate process of training. At the outset men had found it impossible to speak too strongly of the "wantonness" of women. This att.i.tude was p.r.o.nounced among the ancient Greeks and prominent in their dramatists.

Christianity again, which ended by making women into the chief pillars of the Church, began by regarding them as the "Gate of h.e.l.l." Again, later, when in the Middle Ages this masculine moral order approached the task of subjugating the barbarians of Northern Europe, men were horrified at the licentiousness of those northern women at whose coldness they are now shocked.

That, indeed, was, as Montaigne had seen, the central core of conflict in the rule of life imposed by men on woman. Men were perpetually striving, by ways the most methodical, the most subtle, the most far-reaching, to achieve a result in women, which, when achieved, men themselves viewed with dismay. They may be said to be moved in this sphere by two pa.s.sions, the pa.s.sion for virtue and the pa.s.sion for vice. But it so happens that both these streams of pa.s.sion have to be directed at the same fascinating object: Woman. No doubt nothing is more admirable than the skill with which women have acquired the duplicity necessary to play the two contradictory parts thus imposed upon them. But in that requirement the play of their natural reactions tended to become paralysed, and the delicate mechanism of their instincts often disturbed. They were forbidden, except in a few carefully etiquetted forms, the free play of courtship, without which they could not perform their part in the erotic life with full satisfaction either to themselves or their partners. They were reduced to an artificial simulation of coldness or of warmth, according to the particular stage of the dominating masculine ideal of woman which their partner chanced to have reached. But that is an att.i.tude equally unsatisfactory to themselves and to their lovers, even when the latter have not sufficient insight to see through its unreality. It is an att.i.tude so unnatural and artificial that it inevitably tends to produce a real coldness which nothing can disguise. It is true that women whose instincts are not perverted at the roots do not desire to be cold. Far from it. But to dispel that coldness the right atmosphere is needed, and the insight and skill of the right man. In the erotic sphere a woman asks nothing better of a man than to be lifted above her coldness, to the higher plane where there is reciprocal interest and mutual joy in the act of love. Therein her silent demand is one with Nature's. For the biological order of the world involves those claims which, in the human range, are the erotic rights of women.

The social claims of women, their economic claims, their political claims, have long been before the world. Women themselves have actively a.s.serted them, and they are all in process of realisation. The erotic claims of women, which are at least as fundamental, are not publicly voiced, and women themselves would be the last to a.s.sert them. It is easy to understand why that should be so. The natural and acquired qualities of women, even the qualities developed in the art of courtship, have all been utilised in building up the masculine ideal of s.e.xual morality; it is on feminine characteristics that this masculine ideal has been based, so that women have been helpless to protest against it. Moreover, even if that were not so, to formulate such rights is to raise the question whether there so much as exists anything that can be called "erotic rights." The right to joy cannot be claimed in the same way as one claims the right to put a voting paper in a ballot box. A human being's erotic apt.i.tudes can only be developed where the right atmosphere for them exists, and where the att.i.tudes of both persons concerned are in harmonious sympathy. That is why the erotic rights of women have been the last of all to be attained.

Yet to-day we see a change here. The change required is, it has been said, a change of att.i.tude and a resultant change in the atmosphere in which the s.e.xual impulses are manifested. It involves no necessary change in the external order of our marriage system, for, as has already been pointed out, it was a coincident and not designed part of that order. Various recent lines of tendency have converged to produce this change of att.i.tude and of atmosphere. In part the men of to-day are far more ready than the men of former days to look upon women as their comrades in the every day work of the world, instead of as beings who were ideally on a level above themselves and practically on a level considerably below themselves. In part there is the growing recognition that women have conquered many elementary human rights of which before they were deprived, and are more and more taking the position of citizens, with the same kinds of duties, privileges, and responsibilities as men. In part, also, it may be added, there is a growing diffusion among educated people of a knowledge of the primary facts of life in the two s.e.xes, slowly dissipating and dissolving many foolish and often mischievous superst.i.tions. The result is that, as many competent observers have noted, the young men of to-day show a new att.i.tude towards women and towards marriage, an att.i.tude of simplicity and frankness, a desire for mutual confidence, a readiness to discuss difficulties, an appeal to understand and to be understood. Such an att.i.tude, which had hitherto been hard to attain, at once creates the atmosphere in which alone the free spontaneous erotic activities of women can breathe and live.

This consummation, we have seen, may be regarded as the attainment of certain rights, the corollary of other rights in the social field which women are slowly achieving as human beings on the same human level as men.

It opens to women, on whom is always laid the chief burden of s.e.x, the right to the joy and exaltation of s.e.x, to the uplifting of the soul which, when the right conditions are fulfilled, is the outcome of the intimate approach and union of two human beings. Yet while we may find convenient so to formulate it, we need to remember that that is only a fashion of speech, for there are no rights in Nature. If we take a broader sweep, what we may choose to call an erotic right is simply the perfect poise of the conflicting forces of life, the rhythmic harmony in which generation is achieved with the highest degree of perfection compatible with the make of the world. It is our part to transform Nature's large conception into our own smaller organic mould, not otherwise than the plants, to whom we are far back akin, who dig their flexible roots deep into the moist and fruitful earth, and so are able to lift up glorious heads toward the sky.

CHAPTER VI

THE PLAY-FUNCTION OF s.e.x

When we hear the s.e.xual functions spoken of we commonly understand the performance of an act which normally tends to the propagation of the race.

When we see the question of s.e.xual abstinence discussed, when the desirability of s.e.xual gratification is a.s.serted or denied, when the idea arises of the erotic rights and needs of woman, it is always the same act with its physical results that is chiefly in mind. Such a conception is quite adequate for practical working purposes in the social world. It enables us to deal with all our established human inst.i.tutions in the sphere of s.e.x, as the arbitrary a.s.sumptions of Euclid enable us to traverse the field of elementary geometry. But beyond these useful purposes it is inadequate and even inexact. The functions of s.e.x on the psychic and erotic side are of far greater extension than any act of procreation, they may even exclude it altogether, and when we are concerned with the welfare of the individual human being we must enlarge our outlook and deepen our insight.

There are, we know, two main functions in the s.e.xual relationship, or what in the biological sense we term "marriage," among civilised human beings, the primary physiological function of begetting and bearing offspring and the secondary spiritual function of furthering the higher mental and emotional processes. These are the main functions of the s.e.xual impulse, and in order to understand any further object of the s.e.xual relationship--or even in order to understand all that is involved in the secondary object of marriage--we must go beyond conscious motives and consider the nature of the s.e.xual impulse, physical and psychic, as rooted in the human organism.

The human organism, as we know, is a machine on which excitations from without, streaming through the nerves and brain, effect internal work, and, notably, stimulate the glandular system. In recent years the glandular system, and especially that of the ductless glands, has taken on an altogether new significance. These ductless glands, as we know, liberate into the blood what are termed "hormones," or chemical messengers, which have a complex but precise action in exciting and developing all those physical and psychic activities which make up a full life alike on the general side and the reproductive side, so that their balanced functions are essential to wholesome and complete existence. In a rudimentary form these functions may be traced back to our earliest ancestors who possessed brains. In those times the predominant sense for arousing the internal mental and emotional faculties was that of smell, the other senses being gradually evolved subsequently, and it is significant that the pituitary, one of the chief ductless glands active in ourselves to-day, was developed out of the nervous centre for smell in conjunction with the membrane of the mouth. The energies of the whole organism were set in action through stimuli arising from the outside world by way of the sense of smell. In process of time the mechanism has become immensely elaborated, yet its healthy activity is ultimately dependent on a rich and varied action and reaction with the external world. It is becoming recognised that the tendency to pluri-glandular insufficiency, with its resulting lack of organic harmony and equilibrium, can be counteracted by the physical and psychic stimuli of intimate contacts with the external world. In this action and reaction, moreover, we cannot distinguish between s.e.xual ends and general ends. The activities of the ductless glands and their hormones equally serve both ends in ways that cannot be distinguished. "The individual metabolism," as a distinguished authority in this field has expressed it, "is the reproductive metabolism."[18] Thus the establishment of our complete activities as human beings in the world is aided by, if not indeed ultimately dependent upon, a perpetual and many-sided play with our environment.

[18] W. Blair Bell, _The s.e.x-Complex,_ 1920, p. 108. This book is a cautious and precise statement of the present state of knowledge on this subject, although some of the author's psychological deductions must be treated with circ.u.mspection.

It is thus that we arrive at the importance of the play-function, and thus, also, we realise that while it extends beyond the s.e.xual sphere it yet definitely includes that sphere. There are at least three different ways of understanding the biological function of play. There is the conception of play, on which Groos has elaborately insisted, as education: the cat "plays" with the mouse and is thereby educating itself in the skill necessary to catch mice; all our human games are a training in qualities that are required in life, and that is why in England we continue to attribute to the Duke of Wellington the saying that "the battle of Waterloo was won on the playing fields of Eton."

Then there is the conception of play as the utilisation in art of the superfluous energies left unemployed in the practical work of life; this enlarging and harmonising function of play, while in the lower ranges it may be spent trivially, leads in the higher ranges to the production of the most magnificent human achievements. But there is yet a third conception of play, according to which it exerts a direct internal influence--health-giving, developmental, and balancing--on the whole organism of the player himself. This conception is related to the other two, and yet distinct, for it is not primarily a definite education in specific kinds of life-conserving skill, although it may involve the acquisition of such skill, and it is not concerned with the construction of objective works of art, although--by means of contact in human relationship--it attains the wholesome organic effects which may be indirectly achieved by artistic activities. It is in this sense that we are here concerned with what we may perhaps best call the play-function of s.e.x.[19]

[19] The term seems to have been devised by Professor Maurice Parmelee, _Personality and Conduct_, 1918, pp. 104, 107, 113. But it is understood by Parmelee in a much vaguer and more extended sense than I have used it.

As thus understood, the play-function of s.e.x is at once in an inseparable way both physical and psychic. It stimulates to wholesome activity all the complex and inter-related systems of the organism. At the same time it satisfies the most profound emotional impulses, controlling in harmonious poise the various mental instincts. Along these lines it necessarily tends in the end to go beyond its own sphere and to embrace and introduce into the sphere of s.e.x the other two more objective fields of play, that of play as education, and that of play as artistic creation. It may not be true, as was said of old time, "most of our arts and sciences were invented for love's sake." But it is certainly true that, in proportion as we truly and wisely exercise the play-function of s.e.x, we are at the same time training our personality on the erotic side and acquiring a mastery of the art of love.

The longer I live the more I realise the immense importance for the individual of the development through the play-function of erotic personality, and for human society of the acquirement of the art of love.

At the same time I am ever more astonished at the rarity of erotic personality and the ignorance of the art of love even among those men and women, experienced in the exercise of procreation, in whom we might most confidently expect to find such development and such art. At times one feels hopeless at the thought that civilisation in this supremely intimate field of life has yet achieved so little. For until it is generally possible to acquire erotic personality and to master the art of loving, the development of the individual man or woman is marred, the acquirement of human happiness and harmony remains impossible.

In entering this field, indeed, we not only have to gain true knowledge but to cast off false knowledge, and, above all, to purify our hearts from superst.i.tions which have no connection with any kind of existing knowledge. We have to cease to regard as admirable the man who regards the accomplishment of the procreative act, with the pleasurable relief it affords to himself, as the whole code of love. We have to treat with contempt the woman who abjectly accepts the act, and her own pa.s.sivity therein, as the whole duty of love. We have to understand that the art of love has nothing to do with vice, and the acquirement of erotic personality nothing to do with sensuality. But we have also to realise that the art of love is far from being the attainment of a refined and luxurious self-indulgence, and the acquirement of erotic personality of little worth unless it fortifies and enlarges the whole personality in all its aspects. Now all this is difficult, and for some people even painful; to root up is a more serious matter than to sow; it cannot all be done in a day.

It is not easy to form a clear picture of the erotic life of the average man in our society. To the best informed among us knowledge in this field only comes slowly. Even when we have decided what may or may not be termed "average" the sources of approach to this intimate sphere remain few and misleading; at the best the women a man loves remain far more illuminating sources of information than the man himself. The more one knows about him, however, the more one is convinced that, quite independently of the place we may feel inclined to afford to him in the scale of virtue, his conception of erotic personality, his ideas on the art of love, if they have any existence at all, are of a humble character. As to the notion of play in the sphere of s.e.x, even if he makes blundering attempts to practice it, that is for him something quite low down, something to be ashamed of, and he would not dream of a.s.sociating it with anything he has been taught to regard as belonging to the spiritual sphere. The conception of "divine play" is meaningless to him. His fundamental ideas, his cherished ideals, in the erotic sphere, seem to be reducible to two: (1) He wishes to prove that he is "a man," and he experiences what seems to him the pride of virility in the successful attainment of that proof; (2) he finds in the same act the most satisfactory method of removing s.e.xual tension and in the ensuing relief one of the chief pleasures of life. It cannot be said that either of these ideals is absolutely unsound; each is part of the truth; it is only as a complete statement of the truth that they become pathetically inadequate. It is to be noted that both of them are based solely on the physical act of s.e.xual conjunction, and that they are both exclusively self-regarding. So that they are, after all, although the nearest approach to the erotic sphere he may be able to find, yet still not really erotic. For love is not primarily self-regarding. It is the intimate, harmonious, combined play--the play in the wide as well as in the more narrow sense we are here concerned with--of two personalities.

It would not be love if it were primarily self-regarding, and the act of intercourse, however essential to secure the propagation of the race, is only an incident, and not an essential in love.

Let us turn to the average woman. Here the picture must usually be still more unsatisfactory. The man at least, crude as we may find his two fundamental notions to be, has at all events attained mental pride and physical satisfaction. The woman often attains neither, and since the man, by instinct or tradition, has maintained a self-regarding att.i.tude, that is not surprising. The husband--by primitive instinct partly, certainly by ancient tradition--regards himself as the active partner in matters of love and his own pleasure as legitimately the prime motive for activity.

His wife consequently falls into the complementary position, and regards herself as the pa.s.sive partner and her pleasure as negligible, if not indeed as a thing to be rather ashamed of, should she by chance experience it. So that, while the husband is content with a mere simulacrum and pretence of the erotic life, the wife has often had none at all.

Few people realise--few indeed have the knowledge or the opportunity to realise--how much women thus lose, alike in the means to fulfill their own lives and in the power to help others. A woman has a husband, she has marital relationships, she has children, she has all the usual domestic troubles--it seems to the casual observer that she has everything that const.i.tutes a fully developed matron fit to play her proper part in the home and in the world. Yet with all these experiences, which undoubtedly are an important part of life, she may yet remain on the emotional side--and, as a matter of fact, frequently remains--quite virginal, as immature as a school-girl. She has not acquired an erotic personality, she has not mastered the art of love, with the result that her whole nature remains ill-developed and unharmonised, and that she is incapable of bringing her personality--having indeed no achieved personality to bring--to bear effectively on the problems of society and the world around her.

That alone is a great misfortune, all the more tragic since under favourable conditions, which it should have been natural to attain, it might so easily be avoided. But there is this further result, full of the possibilities of domestic tragedy, that the wife so situated, however innocent, however virtuous, may at any time find her virginally sensitive emotional nature fertilised by the touch of some other man than her husband.

It happens so often. A girl who has been carefully guarded in the home, preserved from evil companions, preserved also from what her friends regarded as the contamination of s.e.xual knowledge, a girl of high ideals, yet healthy and robust, is married to a man of whom she probably has little more than a conventional knowledge. Yet he may by good chance be the masculine counterpart of herself, well brought up, without s.e.xual experience and ignorant of all but the elementary facts of s.e.x, loyal and honourable, prepared to be, fitted to be, a devoted husband. The union seems to be of the happiest kind; no one detects that anything is lacking to this perfect marriage; in course of time one or more children are born.

But during all this time the husband has never really made love to his wife; he has not even understood what courtship in the intimate sense means; love as an art has no existence for him; he has loved his wife according to his imperfect knowledge, but he has never so much as realised that his knowledge was imperfect. She on her side loves her husband; she comes in time indeed to have a sort of tender maternal feeling for him.

Possibly she feels a little pleasure in intercourse with him. But she has never once been profoundly aroused, and she has never once been utterly satisfied. The deep fountains of her nature have never been unsealed; she has never been fertilised throughout her whole nature by their liberating influence; her erotic personality has never been developed. Then something happens. Perhaps the husband is called away, it may have been to take part in the Great War. The wife, whatever her tender solicitude for her absent partner, feels her solitude and is drawn nearer to friends, perhaps her husband's friends. Some man among them becomes congenial to her. There need be no conscious or overt love-making on either side, and if there were the wife's loyalty might be aroused and the friendship brought to an end. Love-making is not indeed necessary. The wife's latent erotic needs, while still remaining unconscious, have come nearer to the surface; now that she has grown mature and that they have been stimulated yet unsatisfied for so long, they have, unknown to herself, become insistent and sensitive to a sympathetic touch. The friends may indeed grow into lovers, and then some sort of solution, by divorce or intrigue--scarcely however a desirable kind of solution--becomes possible.

But we are here taking the highest ground and a.s.suming that honourable feeling, domestic affection, or a stern sense of moral duty, renders such solution unacceptable. In due course the husband returns, and then, to her utter dismay, the wife discovers, if she has not discovered it before, that during his absence, and for the first time in her life, she has fallen in love. She loyally confesses the situation to her husband, for whom her affection and attachment remain the same as before, for what has happened to her is the coming of a totally new kind of love and not any change in her old love. The situation which arises is one of torturing anxiety for all concerned, and it is not less so when all concerned are animated by n.o.ble and self-sacrificing impulses. The husband in his devotion to his wife may even be willing that her new impulses should be gratified. She, on her side, will not think of yielding to desires which seem both unfair to her husband and opposed to all her moral traditions.

We are not here concerned to consider the most likely, or the most desirable, exit from this unfortunate situation. The points to note are that it is a situation which to-day actually occurs; that it causes acute unhappiness to at least two people who may be of the finest physical and intellectual type and the n.o.blest character, and that it might be avoided if there were at the outset a proper understanding of the married state and of the part which the art of love plays in married happiness and the development of personality.

A woman may have been married once, she may have been married twice, she may have had children by both husbands, and yet it may not be until she is past the age of thirty and is united to a third man that she attains the development of erotic personality and all that it involves in the full flowering of her whole nature. Up to then she had to all appearance had all the essential experiences of life. Yet she had remained spiritually virginal, with conventionally prim ideas of life, narrow in her sympathies, with the finest and n.o.blest functions of her soul helpless and bound, at heart unhappy even if not clearly realising that she was unhappy. Now she has become another person. The new liberated forces from within have not only enabled her to become sensitive to the rich complexities of intimate personal relationship, they have enlarged and harmonised her realisation of all relationships. Her new erotic experience has not only stimulated all her energies, but her new knowledge has quickened all her sympathies. She feels, at the same time, more mentally alert, and she finds that she is more alive than before to the influences of nature and of art. Moreover, as others observe, however they may explain it, a new beauty has come into her face, a new radiancy into her expression, a new force into all her activities. Such is the exquisite flowering of love which some of us who may penetrate beneath the surface of life are now and then privileged to see. The sad part of it is that we see it so seldom and then often so late.

It must not be supposed that there is any direct or speedy way of introducing into life a wider and deeper conception of the erotic play-function, and all that it means for the development of the individual, the enrichment of the marriage relationship, and the moral harmony of society. Such a supposition would merely be to vulgarise and to stultify the divine and elusive mystery. It is only slowly and indirectly that we can bring about the revolution which in this direction would renew life. We may prepare the way for it by undermining and destroying those degrading traditional conceptions which have persisted so long that they are instilled into us almost from birth, to work like a virus in the heart, and to become almost a disease of the soul. To make way for the true and beautiful revelation, we can at least seek to cast out those ancient growths, which may once have been true and beautiful, but now are false and poisonous. By casting out from us the conception of love as vile and unclean we shall purify the chambers of our hearts for the reception of love as something unspeakably holy.

In this matter we may learn a lesson from the psycho-a.n.a.lysts of to-day without any implication that psycho-a.n.a.lysis is necessarily a desirable or even possible way of attaining the revelation of love. The wiser psycho-a.n.a.lysts insist that the process of liberating the individual from outer and inner influences that repress or deform his energies and impulses is effected by removing the inhibitions on the free-play of his nature. It is a process of education in the true sense, not of the suppression of natural impulses nor even of the instillation of sound rules and maxims for their control, not of the pressing in but of the leading out of the individual's special tendencies.[20] It removes inhibitions, even inhibitions that were placed upon the individual, or that he consciously or unconsciously placed upon himself, with the best moral intentions, and by so doing it allows a larger and freer and more natively spontaneous morality to come into play. It has this influence above all in the sphere of s.e.x, where such inhibitions have been most powerfully laid on the native impulses, where the natural tendencies have been most surrounded by taboos and terrors, most tinged with artificial stains of impurity and degradation derived from alien and antiquated traditions. Thus the therapeutical experience of the psycho-a.n.a.lysts reinforces the lessons we learn from physiology and psychology and the intimate experiences of life.

[20] See, for instance, H.W. Frink, _Morbid Fears and Compulsions_, 1918, Ch. X.

s.e.xual activity, we see, is not merely a bald propagative act, nor, when propagation is put aside, is it merely the relief of distended vessels. It is something more even than the foundation of great social inst.i.tutions.