1
Sex Hygiene

The literature of sex hygiene, once so scanty and so timorous, now piles mountain high. There are at least a dozen formidable series of books of instruction for inquirers of all ages, beginning with “What Every Child of Ten Should Know” and ending with “What a Woman of Forty-five Should Know,” and they all sell amazingly. Scores of diligent authors, some medical, some clerical and some merely shrewdly chautauqual, grow rich at the industry of composing them. One of these amateur Havelock Ellises had the honor, during the last century, of instructing me in the elements of the sacred sciences. He was then the pastor of a fourth-rate church in a decaying neighborhood and I was sent to his Sunday-school in response to some obscure notion that the agony of it would improve me. Presently he disappeared, and for a long while I heard nothing about him. Then he came into sudden prominence as the author of such a series of handbooks and as the chief stockholder, it would seem, in the publishing house printing them. By the time he died, a few years ago, he had been so well rewarded by a just God that he was able to leave funds to establish a missionary college in some remote and heathen land.

This holy man, I believe, was honest, and took his platitudinous compositions quite seriously. Regarding other contributors to the literature it may be said without malice that their altruism is obviously corrupted by a good deal of hocus-pocus. Some of them lecture in the chautauquas, peddling their books before and after charming the yokels. Others, being members of the faculty, seem to carry on medical practice on the side. Yet others are kept in profitable jobs by the salacious old men who finance vice crusades. It is hard to draw the line between the mere thrifty enthusiast and the downright fraud. So, too, with the actual vice crusaders. The books of the latter, like the sex hygiene books, are often sold, not as wisdom, but as pornography. True enough, they are always displayed in the show-window of the small-town Methodist Book Concern—but you will also find them in the back-rooms of dubious second-hand book-stores, side by side with the familiar scarlet-backed editions of Rabelais, Margaret of Navarre and Balzac’s “Droll Tales.” Some time ago, in a book advertisement headed “Snappy Fiction,” I found announcements of “My Battles With Vice,” by Virginia Brooks—and “Life of My Heart,” by Victoria Cross. The former was described by the publisher as a record of “personal experiences in the fight against the gray wolves and love pirates of modern society.” The book was offered to all comers by mail. One may easily imagine the effects of such an offer.

But even the most serious and honest of the sex hygiene volumes are probably futile, for they are all founded upon a pedagogical error. That is to say, they are all founded upon an attempt to explain a romantic mystery in terms of an exact science. Nothing could be more absurd: as well attempt to interpret Beethoven in terms of mathematical physics—as many a fatuous contrapuntist, indeed, has tried to do. The mystery of sex presents itself to the young, not as a scientific problem to be solved, but as a romantic emotion to be accounted for. The only result of the current endeavor to explain its phenomena by seeking parallels in botany is to make botany obscene....

2
Art and Sex

One of the favorite notions of the Puritan mullahs who specialize in this moral pornography is that the sex instinct, if suitably repressed, may be “sublimated” into the higher sorts of idealism, and especially into Æsthetic idealism. That notion is to be found in all their books; upon it they ground the theory that the enforcement of chastity by a huge force of spies, stool pigeons and police would convert the republic into a nation of incomparable uplifters, forward-lookers and artists. All this, of course, is simply pious fudge. If the notion were actually sound, then all the great artists of the world would come from the ranks of the hermetically repressed, i. e., from the ranks of Puritan old maids, male and female. But the truth is, as every one knows, that the great artists of the world are never Puritans, and seldom even ordinarily respectable. No virtuous man—that is, virtuous in the Y. M. C. A. sense—has ever painted a picture worth looking at, or written a symphony worth hearing, or a book worth reading, and it is highly improbable that the thing has ever been done by a virtuous woman. The actual effect of repression, lamentable though it may be, is to destroy idealism altogether. The Puritan, for all his pretensions, is the worst of materialists. Passed through his sordid and unimaginative mind, even the stupendous romance of sex is reduced to a disgusting transaction in physiology. As artist he is thus hopeless; as well expect an auctioneer to qualify for the Sistine Chapel choir. All he ever achieves, taking pen or brush in hand, is a feeble burlesque of his betters, all of whom, by his hog’s theology, are doomed to hell.

Perhaps the worst thing that this sex hygiene nonsense has accomplished is the thing mourned by Agnes Repplier in “The Repeal of Reticence.” In America, at least, innocence has been killed, and romance has been sadly wounded by the same discharge of smutty artillery. The flapper is no longer naÏve and charming; she goes to the altar of God with a learned and even cynical glitter in her eye. The veriest school-girl of to-day, fed upon Forel, Sylvanus Stall, Reginald Wright Kauffman and the Freud books, knows as much as the midwife of 1885, and spends a good deal more time discharging and disseminating her information. All this, of course, is highly embarrassing to the more romantic and ingenuous sort of men, of whom I have the honor to be one. We are constantly in the position of General Mitchener in Shaw’s one-acter, “Press Cuttings,” when he begs Mrs. Farrell, the talkative charwoman, to reserve her confidences for her medical adviser. One often wonders, indeed, what women now talk of to doctors....

Please do not misunderstand me here. I do not object to this New Freedom on moral grounds, but on Æsthetic grounds. In the relations between the sexes all beauty is founded upon romance, all romance is founded upon mystery, and all mystery is founded upon ignorance, or, failing that, upon the deliberate denial of the known truth. To be in love is merely to be in a state of perceptual anÆsthesia—to mistake an ordinary young man for a Greek god or an ordinary young woman for a goddess. But how can this condition of mind survive the deadly matter-of-factness which sex hygiene and the new science of eugenics impose? How can a woman continue to believe in the honor, courage and loving tenderness of a man after she has learned, perhaps by affidavit, that his hÆmoglobin count is 117%, that he is free from sugar and albumen, that his blood pressure is 112/79 and that his Wassermann reaction is negative?... Moreover, all this new-fangled “frankness” tends to dam up, at least for civilized adults, one of the principal well-springs of art, to wit, impropriety. What is neither hidden nor forbidden is seldom very charming. If women, continuing their present tendency to its logical goal, end by going stark naked, there will be no more poets and painters, but only dermatologists and photographers....

4
Sex on the Stage

The effort to convert the theater into a forum of solemn sex discussion is another abhorrent by-product of the sex hygiene rumble-bumble. Fortunately, it seems to be failing. A few years ago, crowds flocked to see Brieux’s “Les AvariÉs,” but to-day it is forgotten, and its successors are all obscure. The movement originated in Germany with the production of Frank Wedekind’s “FrÜhlings Erwachen.” The Germans gaped and twisted in their seats for a season or two, and then abandoned sex as a horror and went back to sex as a comedy. This last is what it actually should be, at least in the theater. The theater is no place for painful speculation; it is a place for diverting representation. Its best and truest sex plays are not such overstrained shockers as “Le Mariage d’ Olympe” and “Damaged Goods,” but such penetrating and excellent comedies as “Much Ado About Nothing” and “The Taming of the Shrew.” In “Much Ado” we have an accurate and unforgettable picture of the way in which the normal male of the human species is brought to the altar—that is, by the way of appealing to his hollow vanity, the way of capitalizing his native and ineradicable asininity. And in “The Taming of the Shrew” we have a picture of the way in which the average woman, having so snared him, is purged of her resultant vainglory and bombast, and thus reduced to decent discipline and decorum, that the marriage may go on in solid tranquillity.

The whole drama of sex, in real life, as well as on the stage, revolves around these two enterprises. One-half of it consists of pitting the native intelligence of women against the native sentimentality of men, and the other half consists of bringing women into a reasonable order, that their superiority may not be too horribly obvious. To the first division belong the dramas of courtship, and a good many of those of marital conflict. In each case the essential drama is not a tragedy but a comedy—nay, a farce. In each case the conflict is not between imperishable verities but between mere vanities and pretensions. This is the essence of the comic: the unmasking of fraud, its destruction by worse fraud. Marriage, as we know it in Christendom, though its utility is obvious and its necessity is at least arguable, is just such a series of frauds. It begins with the fraud that the impulse to it is lofty, unearthly and disinterested. It proceeds to the fraud that both parties are equally eager for it and equally benefited by it—which actually happens only when two Mondays come together. And it rests thereafter upon the fraud that what is once agreeable (or tolerable) remains agreeable ever thereafter—that I shall be exactly the same man in 1938 that I am to-day, and that my wife will be the same woman, and intrigued by the merits of the same man. This last assumption is so outrageous that, on purely evidential and logical grounds, not even the most sentimental person would support it. It thus becomes necessary to reËnforce it by attaching to it the concept of honor. That is to say, it is held up, not on the ground that it is actually true, but on the ground that a recognition of its truth is part of the bargain made at the altar, and that a repudiation of this bargain would be dishonorable. Here we have honor, which is based upon a sense of the deepest and most inviolable truth, brought in to support something admittedly not true. Here, in other words, we have a situation in comedy, almost exactly parallel to that in which a colored bishop whoops “Onward, Christian Soldiers!” like a calliope in order to drown out the crowing of the rooster concealed beneath his chasuble.

In all plays of the sort that are regarded as “strong” and “significant” in Greenwich Village, in the finishing schools and by the newspaper critics, connubial infidelity is the chief theme. Smith, having a wife, Mrs. Smith, betrays her love and trust by running off with Miss Rabinowitz, his stenographer. Or Mrs. Brown, detecting her husband, Mr. Brown, in lamentable proceedings with a neighbor, the grass widow Kraus, forgives him and continues to be true to him in consideration of her children, Fred, Pansy and Little Fern. Both situations produce a great deal of eye-rolling and snuffing among the softies aforesaid. Yet neither contains the slightest touch of tragedy, and neither at bottom is even honest. Both, on the contrary, are based upon an assumption that is unsound and ridiculous—the assumption, to wit, that the position of the injured wife is grounded upon the highest idealism—that the injury she suffers is directed at her lofty and impeccable spirit—that it leaves her standing in an heroic attitude. All this, soberly examined, is found to be untrue. The fact is that her moving impulse is simply a desire to cut a good figure before her world—in brief, that plain vanity is what animates her.

This public expectation that she will endure and renounce is itself hollow and sentimental, and so much so that it can seldom stand much strain. If, for example, her heroism goes beyond a certain modest point—if she carries it to the extent of complete abnegation and self-sacrifice—her reward is not that she is thought heroic, but that she is thought weak and foolish. And if, by any chance, the external pressure upon her is removed and she is left to go on with her alleged idealism alone—if, say, her recreant husband dies and some new suitor enters to dispute the theory of her deathless fidelity—then it is regarded as downright insane for her to continue playing her artificial part.

In frank comedy we see the situation more accurately dealt with and hence more honestly and more instructively. Instead of depicting one party as revolting against the assumption of eternal fidelity melodramatically and the other as facing the revolt heroically and tragically, we have both criticizing it by a good-humored flouting of it—not necessarily by act, but by attitude. This attitude is normal and sensible. It rests upon genuine human traits and tendencies. It is sound, natural and honest. It gives the comedy of the stage a high validity that the bombastic fustian of the stage can never show, all the sophomores to the contrary notwithstanding.

When I speak of infidelity, of course, I do not mean only the gross infidelity of “strong” sex plays and the divorce courts, but that lighter infidelity which relieves and makes bearable the burdens of theoretical fidelity—in brief, the natural reaction of human nature against an artificial and preposterous assumption. The assumption is that a sexual choice, once made, is irrevocable—more, that all desire to revoke it, even transiently, disappears. The fact is that no human choice can ever be of that irrevocable character, and that the very existence of such an assumption is a constant provocation to challenge it and rebel against it.

What we have in marriage actually—or in any other such contract—is a constant war between the impulse to give that rebellion objective reality and a social pressure which puts a premium on submission. The rebel, if he strikes out, at once collides with a solid wall, the bricks of which are made up of the social assumption of his docility, and the mortar of which is the frozen sentimentality of his own lost yesterday—his fatuous assumption that what was once agreeable to him would be always agreeable to him. Here we have the very essence of comedy—a situation almost exactly parallel to that of the pompous old gentleman who kicks a plug hat lying on the sidewalk, and stumps his toe against the cobblestone within.

Under the whole of the conventional assumption reposes an assumption even more foolish, to wit, that sexual choice is regulated by some transcendental process, that a mysterious accuracy gets into it, that it is limited by impenetrable powers, that there is for every man one certain woman. This sentimentality not only underlies the theory of marriage, but is also the chief apology for divorce. Nothing could be more ridiculous. The truth is that marriages in Christendom are determined, not by elective affinities, but by the most trivial accidents, and that the issue of those accidents is relatively unimportant. That is to say, a normal man could be happy with any one of at least two dozen women of his acquaintance, and a man specially fitted to accept the false assumptions of marriage could be happy with almost any presentable woman of his race, class and age. He is married to Marie instead of to Gladys because Marie definitely decided to marry him, whereas Gladys vacillated between him and some other. And Marie decided to marry him instead of some other, not because the impulse was irresistibly stronger, but simply because the thing seemed more feasible. In such choices, at least among women, there is often not even any self-delusion. They see the facts clearly, and even if, later on, they are swathed in sentimental trappings, the revelation is not entirely obliterated.

Here we have comedy double distilled—a combat of pretensions, on the one side, perhaps, risen to self-hallucination, but on the other side more or less uneasily conscious and deliberate. This is the true soul of high farce. This is something not to snuffle over but to roar at.