The Sexual Question Part 14

To resume, everything derogatory to established custom excites the sentiment of shame or modesty, not only in s.e.xual matters but in others. Most children are ashamed of not behaving exactly as their comrades or their brothers and sisters, and are very uncomfortable if they are obliged to behave otherwise. All sentiments of morality and modesty rest on conventionalities. The savage women burst into laughter when the naked companions of Livingstone turned their backs from modesty. The sentiment of modesty or shame thus depends only on exceptional violation of an old custom. This is why unconventional ways in one of the s.e.xes (especially in woman) tend to offend the sentiments of modesty, and usually excite the s.e.xual appet.i.te of the other s.e.x.

LIBERTY OF CHOICE IN MARRIAGE--PATRIARCHISM

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

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

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

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

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

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

Among savages, the boys are also most often the property of the father, who has the right to sell them and even to put them to death.

But they become free at the age of p.u.b.erty and then have the right to marry according to their inclination without being forced by their parents.

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

A law which is common in the Latin races, which forbids marriage before the age of thirty, without the consent of the father, is a vestige of patriarchism.

We see, therefore, that quite primitive savage races approached our most modern ideas in liberty of choice in marriage. Between these two periods humanity was under the yoke of a barbarous error--the intermediate stage of marriage by purchase and patriarchal autocracy.

There has existed and still exists more than one aberration of this kind in the intermediate stages of civilization; for instance, torture, slavery and the use of narcotic substances, such as alcohol.

s.e.xUAL SELECTION

By s.e.xual selection we mean union by choice among males and females.

In the vertebrates, the female chooses much more commonly than the male, the latter being more disposed to pair with all the females than the females with all the males. We may certainly admit that this was also the case in primitive man, especially when there existed a rutting period, for then the s.e.xual appet.i.te was more violent.

Moreover, even at the present day, women are on the average more difficult to please and more strict in their choice than men.

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

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

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

=Conception of Beauty.=--The conception of beauty is very relative.

The Australians laugh at our long noses and the natives of Cochin-China at our white teeth and red cheeks. Certain savage women bind their legs below the knees to make them swell, this effect being part of their idea of beauty. The Chinese admire the deformed feet of their women and their prominent cheek bones. In each nation the conception of beauty generally corresponds to the ideal type of the race, for both s.e.xes. As a general rule muscle is admired in man and fullness of figure in woman. The Hottentots like women's b.r.e.a.s.t.s to be so pendulous that they can throw them over shoulder, and suckle the infants carried on their backs; they also admire the elongated lips of the v.u.l.v.a.

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

Thus, according to the conception of aesthetics, tattooing, the arrangement of the hair and beard, deformations of the nose, cranium, or feet, are admired by different peoples. Each race extols its own peculiarities; the European compares a woman's b.r.e.a.s.t.s to snow, the Malay to gold, etc. The natives of Coromandel paint their G.o.ds black and their devils white, while in Europe it is the reverse.

The a.s.sociation of love with beauty is not based on aesthetic sentiments, for the latter are disinterested, while the original instinct of love is interested. The a.s.sociation of the two things depends on the instinctive necessity of health, combined with the s.e.xual appet.i.te, although custom has produced numerous aberrations.

Everything which differs markedly from the type of the race is more or less pathological. This is why instinct, determined by natural selection, repels it.

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

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

LAWS OF RESEMBLANCE--HYBRIDS

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

In his book on "The Mneme," Semon explains the infecundity of hybrids in a very plausible manner, by the disorder that a too large quant.i.ty of dissimilar hereditary engrams causes in the hereditary mneme of two conjugated cells. When the parents differ from each other only in a moderate degree h.o.m.ophony may still be reestablished, and then the divergencies have a very favorable effect on the product, by the new combinations which they furnish in the course of its development.

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

Broca maintained that human hybrids produced by the crossing of remote races, for example, between English and negroes or Australians, were usually sterile. Westermark disputes this, but agrees that these hybrids become enfeebled in a few generations. It has also been established that mixed marriage between Jews and Aryans are generally less fecund; but this fact is not yet sufficiently explained.

Mulattoes, or hybrids between negroes and whites, const.i.tute a degenerate race and hardly viable, at any rate if their descendants do not return entirely to one of the original races. Half-breeds between whites and American Indians, also called Ladinos, seem on the contrary to form a viable race, but one of little valor.

PROHIBITION OF CONSANGUINEOUS MARRIAGES

s.e.xual union between near relations nearly always causes a feeling of repugnance in man, and has been stigmatized by the term _incest_.

Coitus between mother and son especially excites disgust. s.e.xual connection between parents and children, as well as between brothers and sisters is, however, common among certain tribes. Many other races allow marriage between brothers and sisters, but this is elsewhere generally condemned.

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

=Exogamy and Endogamy.=--Among many savages the prohibition of consanguineous marriage may be extended to relationship of the third degree. Marriage may even be prohibited among all members of the same tribe or clan, even when they are not related. This is called _exogamous_ marriage, and reaches its extreme development among the Australians, who are only allowed to marry into remote clans.

We thus see that the great majority of savages extend their idea of incest much further than we do. The reason of this has been much discussed. It was formerly said that consanguineous marriage was contrary to the commandments of G.o.d; that it offended the natural sentiment of modesty; that it obscures relationship, etc. Nowadays, it is said to be injurious to posterity. Ethnography teaches us, however, that these statements are of little value.

Along with the exogamy of many tribes there is among other savages a system of _endogamy_, described by MacLennan; this is the prohibition of marriage between different clans. Spencer and MacLennan have different explanations of this custom which seem hardly natural.

Westermark appears to be nearer the truth in remarking as follows: The s.e.xual appet.i.te, especially in man, is excited by new impressions and cooled by habit. It is not the fact of a man and woman being related, but intimate companionship since youth, which produces in them a repugnance to s.e.xual union. We find the same repugnance between adopted brothers and sisters and between friends who have been intimate since childhood. When, on the contrary, brothers and sisters or near relatives have been separated from each other since an early age, they often fall in love with each other when they meet later on.

There is, therefore, no innate or instinctive repugnance to incest in itself, but only against s.e.xual union between individuals who have lived together since childhood. As it is parents and their children who are usually in this situation, everything is explained simply and clearly.

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

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

Let us now consider the scientific side of the question. We see everywhere that s.e.xual union between quite distinct animal species gives no result. At the most, certain closely allied species, such as the a.s.s and the horse, the rabbit and the hare, give progeny which are themselves sterile (mules, etc.). The feebleness and sterility of hybrids derived from widely separated races or nearly allied different species proves the deficiency in vital force of the offspring of fundamentally dissimilar procreators. But, on the other hand, the dangers of continuous consanguineous reproduction are no less evident.

Perpetual unions between brothers and sisters for several generations, lead to degeneration of the race. For example, the still-births will be 25 per cent. instead of 8 per cent., which is the figure in ordinary crossings. The prejudice against consanguineous unions may, however, depend on the acc.u.mulation of certain pathological defects.

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

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

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

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

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