The foundation of marriage and of home can only be built permanently upon the abiding nature of love. Like our own being, love has a twofold nature. Its spiritual part is immortal and unchangeable; its physical part is temporary in purpose and continuance, and is liable to perversion and debasement. The physical may even be permitted to overshadow, debase and quite obliterate the spiritual. In its natural unfolding and manifestation love is very much like the plant that is rooted in the earth while it flowers in the sunlight. The earth and the roots in their relation to each other are essential and even indispensable to the production of the flower, and the flower is alike indispensable to the perpetuity of the plant.

So love has its physical and its spiritual nature. Love is rooted in that unconscious law of our nature which God has enacted for the preservation and perpetuity of human life. "Nothing but a spurious delicacy or an ignorance of facts can prevent our full recognition that love looks to marriage, and marriage to offspring, as a natural sequence." While this is its objective purpose, it yet serves other high ends.

In its twofold nature love ennobles its possessor. It makes him responsive to the love of God upon the one hand and to the love of mankind upon the other. It gives purpose and zest to life, brightens the intellect, quickens the imagination, inspires purpose and imparts physical power. It beautifies and glorifies the individual, and makes him worthy of redemption. "When it is pure and true it unites two souls in bonds of happiness which never chafe, and which become stronger as time passes and the passions become chaste and subdued."

But there is a monstrosity that is known by the same name. The proper name of this monster is lust. It imparts neither beauty nor life. It is like the parasite plant which is not naturally rooted in the earth, but entwines itself about the growing beauty of other plant-life, only to suck out the life-currents from the stem which has lifted it out of the dirt into the sunlight, in return for which its only charity is that it spreads its stolen verdure over the death which it has itself created.

The question of the proper relation of husband and wife in marriage is a difficult one. It is worthy of a volume. The various phases of the subject which crowd upon our mind exceed the limits of a brief chapter. We only regret that we are restricted by limitations beyond which we cannot pass at this present time. Suffice it to say that there are three principal theories with regard to the marital relation. Briefly stated they are as follows:

The first theory assumes that unlimited sexual gratification is essential to the comfort and well-being of the male, and that, whether married or unmarried, he is to seek its gratification, whether lawfully or unlawfully, wherever and whenever he can find an opportunity. It is scarcely necessary to say that this theory is not worthy of the consideration of fair-minded and decent people. It is contrary to the laws of nature, to the laws of God, and to the laws of all civilized nations. The theory is conceived and born of lust. It has been fathered and fostered by the delusions of ignorant people. It is the child of lust and the parent of sensuality. It is disproven by experience and is condemned by the best medical authority in this country and throughout the world. For a discussion of this subject and medical testimony we must refer the reader to "What a Young Man Ought to Know," from page 56 to 67.

The second theory is that in married life the reproductive function is not to be exercised except for the purpose of procreation. While this theory is the opposite extreme of the first, yet it differs from the first in that it has some very strong arguments in its favor. While the results of our investigations do not enable us to assert that it is the true theory, we are yet prepared to say that it is worthy of thoughtful consideration. If it is possible for married people to maintain absolute continence for a period of six months or a year, it must be conceded that it would be possible to extend that time to a longer period. The maintenance of this theory would require such a degree of self-denial and self-control as is far beyond the possession of the great mass of humanity. We fear, also, that there are but few, even if they entered upon a life union with such thought and intention, who would be able to maintain their principles for any considerable period.

The third theory, and that which many men and women who are eminent for their learning and religious life hold to be the correct theory, is, that while no one has a right to enter upon the marriage relation with the fixed purpose of evading the duty of parenthood, yet that procreation is not the only high and holy purpose which God has had in view in establishing the marriage relation, but that the act of sexual congress may be indulged in between husband and wife for the purpose of expressing their mutual affection, augmenting their personal endearments, and for quickening those affections and tender feelings which are calculated to render home the place of blessing and good which God intended.

It is held by those who advocate this theory that while it would be possible to restrict the exercise of the reproductive functions to the single purpose of procreation, yet in the great majority of instances the effort to live by that theory would generally result in marital unhappiness.

It cannot be successfully denied that the perpetuity of the race is the great purpose which God has had in view in instituting marriage. Procreation and the raising up of a family of children cannot under ordinary circumstances be ignored or evaded without serious physical, intellectual, moral and social results. But neither are mutual love, affection, comfort, consolation and support to be ignored without disastrous results. Due regard is not only to be paid to the perpetuity of the race, but to the well-being and perpetuity of the individual. In his book on the Ethics of Marriage Dr. H. F. Pomeroy says: "Physiologically considered, there can be but one end in marriage—the breeding and rearing of a family; but there are various means which conduce to this end by preserving the mental and physical tone and balance of husband and wife, and cultivating in them a union of regard and affection, without which any mere outward union can be but a travesty of marriage. How far it may be proper to exercise the secondary object of marriage it is impossible to state in any general rule, because individual cases vary so greatly; but it is safe to say that the phase of marriage which is so closely allied to its primary object has an important bearing on the health, happiness and harmony of husband and wife, and so may properly be exercised by those who have a proper regard for the primary end of marriage, even when its relation to this end be but indirect, provided such exercise of it be kept within bounds of mental and physical health."

Personally we are strongly inclined to the acceptance of this third theory. But it must be granted that the acceptance of this theory is attended with many considerations which have their serious perplexities. Perhaps the most constant and most serious difficulty is the question involved in the danger of too frequent conception. To regulate this matter many persons resort to criminal methods, which are nothing short of murder: many resort to expedients which are often unsatisfactory in their result and also ruinous to the health or well-being of either the husband or wife, or both, while others adopt less disastrous but equally unsatisfactory and unreliable measures. Some of these methods are criminal, others are injurious, still others uncertain, and all alike unsatisfactory.

Desirable as it might be to enter upon a full discussion of the various questions involved in the consideration of this phase of the subject, yet because of the general prevalence of vicious living and impure thinking we deem it best not to enter upon a discussion which might effect more evil in some pure-minded persons, by suggestion, than it could accomplish in the reforming of the evil practices of the vicious, and we therefore pass this phase of the subject in silence.

The greatest happiness in married life can never be obtained except by the observance of marital moderation. Just what is moderation in the exercise of the reproductive function in married life it would be very difficult to determine and define. What might be moderation for one man, or for one woman, might be the most extravagant excess for another. The husband may feel inclined to grant himself such indulgence as would entitle him to be regarded as considerate and as within the bounds of moderation when considered in relation to himself personally, and yet the privileges which he grants himself might be most immoderate and most ruinous for his wife; or in some instances the reverse might be the case—indulgence which might be moderate for his wife might be most excessive for him. No husband or wife can determine what is moderation in their own personal instance until they have duly considered the obligation which they are under to the other, and the effect of the relation, not simply upon himself or herself, but upon the other as well. The principle which must govern every husband or wife who desires to be moderate in the marital relation, is, not to seek to grant themselves the utmost indulgence which will enable them to abide within the limits of individual safety only, but so persistently to exercise the spirit of self-control and self-mastery, that they may attain to those best results which are only possible to those who do not call the reproductive function into exercise at too frequent intervals. No man or woman who exercises the reproductive function upon the return of every slight inclination can realize that greatest pleasure and satisfaction which are always possible, but so seldom experienced. The wise husband and the wise wife will not seek that utmost indulgence which brings them to the limit of endurance, but will constantly desire to be governed by such restraint and moderation as will secure for them the most blessed results. To say nothing of morality, intelligence and culture have their province in the exercise of the privileges which are possible to married people. The reproductive sense, like the sense of hunger, or any other sense, is to be brought under the dominion of intelligence and refinement. In the government of our other senses there are laws which no intelligent man will be willing to violate. He will not eat the first food upon which he chances to come, simply because he is hungry. He requires that it shall be of the proper kind, and properly prepared. The worm will seize upon its food regardless of its character, and without any reference to other considerations than that of satisfying its own inclination. Wild beasts will contend over a bone, but man is lifted by intelligence to a higher realm. His food must be of a proper kind, it must be properly prepared, and is to be eaten at appointed intervals. He will not eat that which belongs to another. He desires his food served with proper regard to cleanliness and esthetic taste. He beautifies his table, makes his eating the occasion of social fellowship, takes into consideration the wants and needs of others. If we thus regulate the appetite, why should we not, as intelligent beings, regulate the exercise of the reproductive sense? Why should we yield, like animals, to the first inclination? Why should we despoil ourselves or our companion of the God-given sense of modesty? Why should we be willing to indulge ourselves to such an extent as to injure the one individual whom we love and prize above all others upon earth? Let reason, refinement and the moral sense have their proper sway in the exercise of the reproductive function and the sexual instinct, the same as in the exercise of our other senses.

In a chapter entitled "Rules for Married Persons; or, Matrimonial Chastity," Jeremy Taylor gives the following advice: "In their permissions and license the husband and wife must be sure to observe the order of nature and the ends of God. He is an ill husband that uses his wife as a man treats a harlot, having no other end but pleasure. Concerning which our best rule is that although in this, as in eating and drinking, there is an appetite to be satisfied, which cannot be done without pleasing that desire; yet, since that desire and satisfaction were intended by nature for other ends, they should never be separated from those ends, but always be joined with all or one of these ends: with the desire for children; to avoid fornication; or to lighten and ease the cares and sadness of household affairs; or to endear each other; but never with a purpose, either in act or desire, to separate the sensuality from these ends which hallow it."

It is well also to know what the women have to say upon this subject. Mrs. E. B. Duffey, in her excellent little book, entitled "What Women Should Know," says: "One is often led to wonder if a large class of men are not simply brutes, in all that concerns the physical relations of marriage. Women do not readily make confidential complaints to other women against their husbands. So that when a word—an incomplete sentence smothered before it is fully uttered—is spoken, it must be wrung from the lips by extreme marital brutality. That many women so suffer at the hands of husbands, brutal in this respect, though kind in all others, does not admit of doubt. Disinclination, weariness, ill health, none of these things will excuse a woman from participation in the marital act when her husband's inclinations lead him to require it of her. Strange that, while the law recognizes rape as a crime punishable by severe penalties, there is no recognition whatever of a married woman's right to a control over her own person. I do not know that the most brutal conduct in this respect, if there was no other reason for complaint, would be considered by the courts as a sufficient cause for divorce. Yet any one can readily imagine that it is possible for a man of strong sensual nature, who places no curb upon his appetite, to render the life of the delicate, pure-minded woman, intolerable to the last degree. As mutual affection is the heavenly bond of marriage, so mutual pleasure should also sanction its earthly bond. Love should be prepared to give as well as to receive—to be self-denying when self-denial is required of it. I cannot believe that a wife who sees her husband thus considerate will be unreasonable in her refusal."

But the anxious and honest inquirer still asks, How often may I indulge myself? No general answer can be given to this question. Due reference must always be had to the individual who asks it, and wise counsel would not be possible unless every consideration of the physical condition and health of the wife were allowed their proper place in the solution of the question. What might be moderation for one might be the most destructive excess for another. Some men are strong, have great powers of endurance, and do not know that they have a nerve in their body. Others are very delicate, nervous and dyspeptic. Some physicians are inclined to limit the relation to once a month; upon the other hand, all who have given attention to this subject have learned of instances of excess which do not fall at all short of conjugal debauchery. It might be said that no man of average health, physical power and intellectual acumen can exceed the bounds of once a week without at least being in danger of having entered upon a life of excess both for himself and for his wife.

Each young husband must determine for himself and his wife when they have reached the limit of moderation, and their greatest happiness, physically, intellectually and maritally, will be secured when they have erred upon the side of moderation rather than upon the side of excess. Do not wait until you have the pronounced effects of backache, lassitude, giddiness, dimness of sight, noises in the ears, numbness of fingers and paralysis. Note your own condition the next day very carefully. If you observe a lack of normal, physical power, a loss of intellectual quickness or mental grip, if you are sensitive and irritable, if you are less kind and considerate of your wife, if you are morose and less companionable, or in any way fall below your best standard of excellence, it would be well for you to think seriously and proceed cautiously.

Nor should your observation and study only have reference to yourself. Note carefully the physical, mental and social condition of your wife the day following. You are not only to be the conservator of your own strength, but her protector as well. When you pass the limit of the greatest safety, either for yourself or your wife, you are likely to sacrifice both safety and happiness. Another says: "Even taking the low and sordid ground of selfishly getting the most out of this life, it is wise to abide by temperance and duty in the marital relation, for thus, and only thus, may we derive the most possible satisfaction from it. We may drink the nectar as we will; nature lets us hold the cup, but she mixes it herself; if we drink too deeply she adds water, then gall, and finally, it may be, deadly poison."

Sexual excess is one of the most destructive forms of intemperance, degrading alike the body, mind and morals. We have heard of men who have called the reproductive organs into very frequent exercise, but they have always been men who were noted for nothing except their passion. Everything they eat and drink seems devoted to the maintenance of their sexual nature. They may have enjoyed intellectual advantages, and some of them may even be enrolled as professional men, but every other faculty is dwarfed and weakened that they may foster and fatten their passions. They are eminent in nothing, save as samples of beastliness. Why allow a single passion, the controlling organ of which lies at the very bottom and lowest part of the brain, to usurp and control the entire man, dominate over every other faculty, and render the physical, intellectual and moral faculties and religious sentiments only attendants and slaves!

No thoughtful or considerate husband can afford to disrespect the wishes of his wife. He should reverently consider her inclination as well as his own desire. Throughout the entire range of animal life the condition and inclination of the female fixes and determines the approaches of her mate. Woman is the only female whose condition is disregarded, whose wishes are ignored, whose rights are trampled under foot, and sometimes even denied any right over her own body. Where a woman is in health, and is the loving, devoted wife which she should be, there is not much danger that she will be too strict with the idol of her heart. And, save in exceptional cases, there is but little danger that the wife will be too lenient with her husband. If the wrongs which wives suffer because of the unbridled passions of inconsiderate husbands were publicly known, every virtuous and pure-minded man and woman would be inclined to take up arms for the mitigation of woman's wrongs, and the liberation of this great army of slaves who suffer in silence the servitude from which they have no hope of deliverance except by death.

If you wish to attain your greatest usefulness in life, avoid the undue use of foods which are calculated to stimulate the reproductive nature. Use eggs and oysters, pepper and condiments with reasonable moderation. Do not simulate impure thinking by theatre-going, the reading of salacious books, participation in the round dance, the presence of nude statuary and suggestive pictures; avoid such bodily exposure and postures as mar the modesty of both man and woman; keep reasonable and regular hours, and remember that all these things tend only to enervate and exhaust your wife and to rob and wrong you of the best there is in store for you.

Marital moderation is most easily secured and maintained where married persons occupy separate beds; and, indeed, in many instances such conditions exist as render separate rooms not only desirable, but essential. Mrs. E. B. Duffey, a good and reliable authority on this and related subjects, says: "If the husband cannot properly control his amorous propensities they had better by all means occupy separate beds and different apartments, with a lock on the communicating door, the key in the wife's possession."

Dr. Dio Lewis, in his book entitled "Chastity," when writing of the excesses which lead to estrangement in married life, says: "A very large part of this wretchedness and perilous excess is the natural result of our system of sleeping in the same bed. It is the most ingenious of all possible devices to stimulate and inflame the carnal passion. No bed is large enough for two persons. If brides only knew the great risk they run of losing the most precious of all earthly possessions—the love of their husbands—they would struggle as resolutely to secure extreme temperance after marriage as they do to maintain complete abstinence before the ceremony. The best means to this end is the separate bed."

Many persons recognize the injurious effects which result from two persons sleeping in the same bed, but generally they fear that if they were to occupy adjoining apartments, or even separate beds in the same room, it might lead to local gossip or the suspicion of a lack of harmony or affection. But without informing the patient of the purpose, physicians oftentimes advise a period of absence, either for the husband or for the wife, in order to secure the beneficial result which could be had in their own homes if they would only consent to sleep apart.

Where either the husband or the wife suffers from excessive amative propensities upon the part of the other, great benefit would be derived from avoiding the sexual excitement which comes daily by the twice-repeated exposure of undressing and dressing in each other's presence, and being in close bodily contact for a period of one-third of the hours of each day, for four months in a year, and for twenty years to those who have lived together for a period of sixty years.

There are also the questions of adequate ventilation, the absorption of the exhalations of each other's bodies, the weaker being injured by the fact that the stronger is likely to absorb vital and nervous force, and also the equalization of magnetic elements, which, when diverse in quantity and quality, augment physical attraction and personal affection. Where there is a disparity of physical condition, or a considerable difference of age, or either person is suffering from the effects of any disease which contaminates the atmosphere, separate beds, and oftentimes separate apartments, are essential.

Physical culture is an important matter for consideration in connection with the subject of moderation within the marriage relation. All forms of outdoor recreation which are calculated to produce the best physical condition—dumb-bells, Indian-clubs, exercises of various kinds, frequent bathing, followed by vigorous rubbing of the external surface of the body—are matters of great importance in this connection. If the thought is permitted to centre upon the sexual relation the blood will be diverted from the brain and the muscles, and the entire man will suffer because of the depletion and drain which comes as an inevitable result. Let the thought be turned to other considerations, and by exercise send the blood into all parts of the body, and let the vigorous rubbing after the bath produce a healthy glow, and contribute to good health and to the attainment and maintenance of a well-rounded manhood.

Not only is physical culture essential for the husband, but it is equally important for the wife, who is even more likely to underestimate its value and neglect it altogether, unless she is encouraged to physical effort and bodily exercise by the husband.

Remember that you and your wife owe it not only to yourselves in securing present happiness, but owe it also to your children and to your own future good that you shall possess the best physical results which are possible to you; for what you are, that your children will become after you. If they inherit either physical or mental weakness, the parents who are to care for them will be compelled to pay for their own sad mistakes in vigils and self-denials from which they could have delivered themselves by timely forethought and sufficient care.

The proper mastery of your sexual nature will be worth all it costs. A strong sexual nature is not a curse, but a blessing. God made no mistake in making man what he is; but he never intended that the lower nature should rule over the higher and better nature of man. The struggle is worth all it costs, and the man who gains the mastery grows more manly, more noble, while the man who is overcome becomes less manly, and if lust be given the sway he becomes increasingly beastly.

If you gain and keep the mastery, the struggle will not be endless. With that modified manhood which comes with the hush of the reproductive nature at about middle life, there will come a growing peacefulness and manly poise which will be marked by an increasing strength of intellectual and moral power which will make possible to you in the closing years of your life acquisitions and achievements which were quite impossible in the earlier years.