AL In a lesser degree, the same may be said of the man, only the care for procuring food distracts his attention from the ultimate aim of life.

AM It is really amusing to notice how the radical writers put up a target and fire at it to their heart’s content. They take the church or state marriage and direct their poisoned arrows against it. As if the biologist, when speaking of animal and human marriage, could ever mean the conventional marriage. Neither does he understand by monogamy the condition generally known by this term. The biological monogamic marriage of a certain couple is their exclusive cohabitation for a certain length of time. If during this time they refrain from cohabitating with others they are for the time being living biologically in monogamic marriage. The cock in the barn-yard is polygamous, the steer in the herd is promiscuous, but the cow is monogamous. Once she has been impregnated she will not admit any other male until the end of the period of gestation and lactation, and the new period of rut has set in. From the beginning of one impregnation to the beginning of the other, almost a year, she is monogamic. This is the case with almost all females among the higher animals, and woman does not make any exception to this rule. Even the girl who professes free love, except she be a nymphomaniac, would not continue to live with her lover, if she found that while living with her he had had love affairs with others. She would divorce him forthwith, and sometimes such a divorce would be accompanied by quite a little scandal. Most of the erotic murders committed by men upon women and most of the cases of women throwing acid into the faces of men, we so often read in the Parisian papers, are perpetrated by those whose marriage relations have never been sanctioned by church or state. This fact reveals another error of the radicals who picture the peaceful parting of their free-loving couples in such glowing colors. They simply leave each other when they do not love any longer. But in practice love does not depart from both parties simultaneously, and the party which is still attached to the other will resent the desertion no less than if they would have been legally married. The reason is that normal men and women, except in early youth, perhaps, are never varietists. The varietist who lacks the instinct of exclusiveness is a psychopathic sensualist. No alienist could have given a better description of the symptoms of the psychopathic sensualist than that found in E. C. Walker’s (The moloch of the monogamic ideal) picture of the sufferings of the varietist, not of the suffering of total abstinence—in this case there may be some physiological basis—but of the suffering for lack of variety. And those pathological specimens are presented to us as normal men and women.

AN The pride of the female, says Otto Weininger (Sex and Character, p. 201), is something quite peculiar to herself, something foreign even to the most handsome man, an obsession of her own body, a pleasure which displays itself even in the least handsome girl, by admiring herself in the mirror, by stroking herself and playing with her own hair, but which comes to its full measure only in the effect that her body has on man.

AO Grudge, ill will, fear, hatred, or envy are often miscalled jealousy, but are emotions entirely different from the emotion of sexual jealousy.

Jealousy is especially confused with the emotion of envy. Professional jealousy, artistic jealousy, etc., for instance, are nothing but envy. Jealousy has a real or pretended claim, envy has none. Envy needs only two persons, jealousy three.

When a man, for instance, loves a woman in silence, without her knowledge or encouragement, i.e., without even a pretended claim upon her, and another man enters upon the stage, the emotion of the first man is not that of jealousy but of fear, lest the second man may succeed where he has not yet. When a man has a successful love affair, and another man appears as a disturber, the emotion of the second is that of envy. If the woman transfers her affections on the disturber, the emotion of the lover is that of jealousy, because he had a claim upon her.

AP This accounts for the observation not seldom made in the cases of widows that the children of the second husband bear a certain resemblance with the first dead one.

AQ The experiments of Waldstein and Elder show that every congressio, ending in the male ejaculation within the vagina, causes a certain saturation of the female blood with a substance, owing its origin within the male body, and exercises a certain change in the female blood. These authors have shown by experiments on rabbits (Archiv fÜr Kriminalanthropologie und Kriminalistik, Vol. 56, p. 364) that the male sperma within the female organism represents a foreign body in the sense of Abderhalden. When the sperma has entered the blood of the female organism it produces there a specific ferment. The blood of a rabbit, twenty-four hours after copulation, possesses the quality of dialyzation upon testicular tissue. This reaction is positive after every copulation, no matter whether fertilization has taken place or not. Thus a part of the male circulates within the blood of the female, even after copulation without fertilization.

AR Even very small children with scanty knowledge of right or wrong, and without any rebuke or reprimand by parents or guardians, seem to have a conscious idea that masturbation is reprehensible and try to hide their activities.

AS One of the author’s patients, Mr. X., in his struggle against the habit, while a student in college, vowed never to fall back into the habit. As a reminder of this vow, he wrote upon a piece of cardboard the celebrated words of Darius, “???s? t?? ?????,” and hung it up over the desk. One day a college-friend, Mr. Y., came to see him and noticed the Greek sentence. Mr. Y. asked his host what kind of a vow he has taken. When he received no satisfactory answer Mr. Y. said: “I know the nature of your vow. It was that you will never masturbate again. But you did it in spite of your solemn oath.” This correct guess shows that Mr. Y. had the same struggle on his hands as his friend Mr. X.

AT The word onanism in this treatise is always used in the true Biblical sense, i.e., it always designates the practice of coitus interruptus; for this is what Onan did (Genesis xxxviii, 9). All other kinds of self-abuse, especially the practice where the hands are used, are called masturbation or manusturpation, but never onanism.

AU Timidity may cause actual shrinkage of the penis to half the size of its ordinary flaccid condition.

AV In small doses alcohol is stimulating to the desires and is creating power, but chronic alcoholism causes loss of desire and power. Acute alcoholic intoxication also often paralyses the nerves of erection.

AW Without this instinct, tumescence is impossible, and tumescence must be obtained in men for erection and in women for orgasm, before detumescence is possible. Hence coition must be in some slight degree desired by the man, or it cannot take place at all. The potency of man’s voluptas is, therefore, a condition sine qua non for copulation. Not so in woman, she may submit without desire or excitement and allow the man to enjoy complete satisfaction. But a man’s pleasurable excitement is the necessary condition of woman’s sexual gratification. The male potencies of voluptas and of erection are the conditions of copulation even for the woman, but the reverse is not the case.

AX The Romans distinguished four different kinds of castrates and designated them by four different names. (1) Castrati, in whom testicles and penis have been removed, (2) Spadones, in whom the testicles only have been removed, (3) Thlibiae, in whom the testicles were only crushed but not removed, (4) Thlasiae, in whom the spermatic cord was simply cut.

AY These signs may easily be suppressed by the strong-willed wife, who wishes to make her husband believe that her sexual activity is a continual sacrifice to his sensual desires and that she herself has no feeling whatsoever during the act. By this trick she tries to rule him and generally succeeds, especially when the husband is somewhat sensual by nature. This stratagem is also responsible for men’s general belief in women’s frigidity. In their youth men associate with venal women who are naturally anaesthetic in their activities for hire. Later on they are tricked by their wives. Even great writers are deceived in this respect by their fair partners.

AZ The word frigidity is used by the best writers in an ambiguous sense. Both, impotence of voluptas and impotence of libido, are designated by frigidity, especially by the lay-writers. By right only the woman suffering from impotence of voluptas is really cold and frigid. She is the one who does not care for the other sex at all. The patient suffering from impotence of libido is not at all cold or frigid toward the other sex. On the contrary, she is very passionate, but she has no use for coition because it does not bring her satisfaction. She is only anaesthetic for a certain kind of stimuli, i.e., coition.

BA Vide Talmey, N. Y. Med. Jour., May 24, 1913.

BB It is nowadays the fashion of sex-determinism to attribute every human emotion or its anomalies to sex. Thus not only cruelty connected with sexual activity is termed sadism, but every kind of cruelty is imputed to sadistic emotions. When the Spanish nations in Europe or America love to see bull-fights and thus enjoy cruelty, inflicted upon animals, these sex-determinists at once attribute this love of cruelty to the sadistic nature of the Latin and his descendants. This averment has as much right to make claim upon our credulity as the assertion that when an infant falls back satisfied after nursing at its mother’s breast, this satisfaction is of libidinous sexual nature. These singular saints see sex everywhere, nothing but sex. No wonder that such claims are repudiated by the logical mind. It is such exaggerations which tend to bring the best teachings and theories into discredit.

BC This Platonic explanation of homosexuality, attributing the anomaly to the influence of a deity, is not quite modern, but it served its purpose at that time. All the modern theories do not do any more. For instance, the theory that men afflicted with an inverted sexual instinct have a female brain and male sexual glands, “anima muliebris in corpore virili inclusa,” is, as far as a theory goes, a good enough working theory, but as far as a real explanation of the causes of the homosexual anomaly is concerned, it does not contribute one iota (nor does any other theory the author is acquainted with) to the etiology of the abnormal emotion.

The reason is plain. We can never hope to find the cause of the abnormal emotion before we have first gained absolute knowledge of the nature of normal sex-attraction. Why does the Chilodon need conjugation at definite periods? Why does it not go on dividing and multiplying indefinitely without conjugation? The answer “protoplasmatic” hunger or “erotic chemotropismus” (erotic chemotropismus is not always the cause of sex-attraction; this clearly shows the infatuation, sometimes met with, of a normal woman with a girl masquerading as a boy, where no spermatozoa enter into the play; on the other hand, normally no chemotropismus seems to exist between the ova and spermatozoa of sister and brother who have been brought up together, while brother and sister do sometimes fall in love with each other if they are ignorant of their relationship) only begs the question. Whence comes this protoplasmatic hunger, whence this erotic chemotropismus? Do these beautiful high-sounding phrases say more than, e.g., a physician’s diagnosis “colonic stasis,” when the patient complains of constipation. Telling a homosexual man that he has a female brain is telling him what he already knows.

The real etiology of homosexuality must remain unknown, until we know the etiology of sex-attraction, and the knowledge of the “whence” and “why” of sex-attraction is homoiousious, not to say homoousious with the knowledge of the Supreme Cause. Sex-attraction or love is an energizing power, akin to the other great forces of nature or destiny, working to develop the soul of man, and it is futile to pick out one attribute of the divine creative power and speculate over it without the knowledge of the nature of the divinity itself. It is the same mistake Job of old has made.

In this oldest Hebrew drama, the spectators or audience, at the two scenes in Heaven, know that all the calamities, miseries and sufferings of Job were inflicted upon the great sufferer, who represents mankind, to try the constancy of his piety. According to human justice Job is innocent. This is Job’s claim. His friends try to convince him that he is not innocent, that even by the principles of human justice his sufferings are not unmerited. But they are silenced by Job’s arguments. Even the youthful Busite (Cap. xxxii.), emphasizing God’s greatness, who must have discovered some hidden sin in Job, although he is not answered by the latter, fails to convince us, for we know about the stipulations between Jehova and Satan.

Then Jehova himself answers from the whirlwind. He does not really answer, he rather asks some pertinent questions. “Have you been present when the foundations of the Earth were laid, when the Stars were born?” If not, how can he, the insignificant pigmy, dare question divine justice. Since you, Job, have no idea of the nature of the divinity (or God, the author fears to mention the word God lest he may offend the delicate susceptibilities of his atheistic friends who fly into a rage when seeing this word as a bull when seeing a red cloth), how can you know the causes or reasons for his attributes? Divine justice is an attribute of the divinity, and if the nature of the divinity is veiled in mystery, divine justice must of necessity remain unknown to mortal creatures, just as human justice is beyond the conception of the amoeba or of the lion. Divine justice can not be compared at all with human justice, just as the sense of justice of the amoeba or of the lion differs from that of man.

Now, the same questions may still be asked to-day. We must still recognize the incapacity of the human intellect to penetrate the divine plan of the universe. With all our scientific attainments we still are in ignorance about the sources of light. The length of its waves, its celerity is known to science, but where does the Sun come from? When was he born? Who gave birth to him? Science has traced the synthetic nature of the plant, the analytic nature of the animal, but tell us, Job, whence gets the seed the faculty to begin its synthetic work as soon as it is placed in favorable soil?

Here we are silenced like Job of yore and refuse to answer. And we are right. The “whence” and the “why” of things do not lie in the realm of science. Science investigates the “how” and leaves the investigation of the “whence” and the “why” to metaphysics or rather to religion. Even the latter has not yet succeeded to give humanity the irrefutable answer. From the Hindu trinity of Brahm’s Trimurti to the Hebrew unity of Jehovah back to the Christian Logos of John, they all tried to answer the question of the “whence” of things, and they must have failed. Otherwise humanity of all climes and of all ages would have had only one religion instead of being divided into innumerable creeds.

As far as the “how” is concerned, such an explanation as “anima muliebris in corpore virili inclusa” is quite a good enough working theory. Inversion would thus be a degenerative phenomenon, the invert representing the sport or the variation.

BD Some of our hyperaesthetic sexologists, who see sex everywhere, try to construe the friendship between David and Jonathan as homosexual love. They find their inspiration in David’s lament over Jonathan: “Thy love to me was wonderful, passing the love of women.” (II Samuel i, 26.) Whoever can see in this poetical expression homosexuality has very little sense for poetry and a good deal for sex. The Vulgata translates the verse: “Decore nimis et amabilis super amorem mulierum,” and then adds: “Sicut mater unicum amat filium suum ita ego te diligebam.” This word “diligebam” surely does not sound like homosexuality. Nor does the word ??ap? used by the Septuaginta, denote sex.

BE This infatuation of a normal woman with a woman, disguised as a man, shows that sexual attraction is not always based upon erotic chemotropismus between the ova and the spermatozoa.

BF The cases were first published by the author in the New York Medical Journal, Feb. 21, 1914.

BG The wail and cry of the patient that the common herd does not understand him are well known. It is the old feminine protest that men do not understand women. It is the familiar catch-phrase which a flattering yellow journalism and mediocre literature are continually dishing out to their women readers. Men will never understand women, is preached in and out of season, insinuating a certain depth in and mystery about her psyche. Most certainly, the man does not understand woman’s psyche. He does not understand his own, neither does she understand her own. The experiments in psychological laboratories are dealing only with the relations between the sensations and perceptions, not with the “whence,” “how” and the “why” of the mechanism of the mind. The mechanism by which a material fluid, cell, or electron turns into a thought, whether in the male or the female brain, is yet unknown, neither is there any prospect that it ever will be. Still the workings of the human mind are subject to observation, and we know by experience that woman’s psyche changes with the change of her dress. The mind of a man born in poverty and brought up in humble surroundings will always remain humble, even when he becomes a millionaire. He adapts himself with great difficulty to changed conditions. Woman’s adaptation to new surroundings is phenomenal. Dress her as a queen and she is a queen, clad in rags, she acts the beggar. Normal men do not understand the nature of such a mind that can be so influenced by outward appearance. Neither does man understand the wonderful instinct of the hymenopter. Yet the insect seems to be less proud of its mystery than our patient of his or the female of the species of hers.

For this very reason the male transvestites who are possessed with a female spirit or a female soul are more interesting than the female transvestite, possessed of a male soul. In normal men dressing is never a matter of great concern, neither is it with the transvestite endowed with a male mind. But the normal woman attributes a vast importance to feminine dress, and the male transvestite with the female soul excels her in dress-valuation.

BH This is the psychological explanation for woman’s love of histrionic spectacles. Almost two-thirds of all theatregoers are certainly women. Still so much demi-nude femininity is presented on the stage, presumably to amuse men and so few semi-nude men for the amusement of women. Why do so many women run to the theatres to see the nudity of their own sex? Men do not care for the sight of nude men? The reason is that feminine nudity is presented on the stage not for the amusement of the few men, but mostly for the amusement of the great throng of women.

The female body has a sexually stimulating effect upon woman (Colin Scott, Am. Jour. of Psych., Feb. 1895). The pride of the female, says Weininger (Sex and Character, p. 201), is something quite peculiar to herself, something foreign even to the most handsome man, an obsession of her own body, a pleasure which displays itself even in the least handsome girl, by admiring herself in the mirror, by stroking herself and by playing with her own hair, but which comes to its full measure only in the effect that her body has on man. Woman desires to feel that she is admired physically. The normal woman regards her body as made for the stimulation of the man’s sensations. This complex emotion forms the initial stage of her own pleasure. The female body has hence a greater exciting effect upon women than the male body has upon men. Female nudity produces a greater impression upon her than the male body ever does. Statues of female forms are more liable than those of male forms to have a stimulating effect upon woman.

The same emotions are evoked in woman at the sight of female clothes. Woman takes it for granted that her clothes, just as her body, have an erotic effect upon the male. Hence female clothes awaken in women a complex emotion akin to the sight of the female body. Woman becomes sexually excited by her own clothes. For this reason clothes are to woman of the greatest importance. The desire for beautiful clothes is an irradiation of the sex instinct. The purpose of dress is the attraction through covering. For the parts covered are rendered more conspicuous.

BI “And if a man lie with a beast he shall surely be put to death; and ye shall slay the beast. And if a woman approach unto any beast, and lie down thereto, thou shalt kill the woman and the beast.” (Levit. xx, 15-16.)

BJ Medical students who ought to know the sequels of venereal diseases are not chaster than other young men of the same age.

BK Such pamphlets as “What a young boy ought to know” or “What a young girl ought to know” show a touching naÏvetÉ. Young boys and girls, if of the age to understand such pamphlets, do not need to know anything, for the simple reason that they know everything, and in a more prurient way than their elders. It is the height of absurdity to give lectures on sex problems before classes in high schools or colleges, where a large percentage of the boys have already passed through all the stages of gonorrhoeal infection and a good many of the girls are addicted to the practice of autoeroticism. After such habits have been acquired, lectures will be of no avail. Nor are books, fit to be given into the hands of boys or girls, of any value. By the time a child is able to understand such books it knows more of sex than the book can teach.

BL It is questionable if physicians always appreciate the dangers of venereal diseases and of sexual irregularities. It may sound queer, but the author has met with many physicians who think no more of gonorrhoea than of a cold in the head, and who consider a chancre a huge joke. Such physicians—and their number is legion—have never acquired any proper knowledge of sex.

BM It is only the covering that gives to any part of the human anatomy a certain element of the obscene. The female arms are certainly more beautiful than the female legs. Still the bare feminine arms, because they are constantly seen everywhere, are seldom noticed by any healthy male; but let a woman bare her legs in public and she will shock the entire community by the strange, unusual sight.

BN The following lessons for boys and girls at the period of puberty should be given only if preceded by preventive measures during infancy and early childhood and by lessons in propagation of plants and of animals. If the children have never been instructed before, and there is the least suspicion that they have already tasted from the tree of knowledge, either in the form of masturbation or in that of illicit venery, such lessons are not only of no value, but they may even do more harm than good. The descriptions of the sequelae of masturbation and of venereal diseases may make the young people desperate and not seldom cause suicide or wanton recklessness.

BO In the girl a certain kind of nocturnal ejaculation also takes place, manifested by an abundant discharge from the Bartholinian glands and the expulsion of Kristeller’s slimy plug from the cervix. These phenomena during sleep are usually of a vague kind in young girls and are seldom impressed upon their consciousness. The real pollution that awakens the sleeper and leaves its traces in the individual’s memory occurs usually only in boys, and in the female sex only, after a perfect orgasm has been experienced in the state of wakening.

BP Vide B. S. Talmey; Contribution to the study of the Aetiology of Varicocele; New York Medical Journal, July 14, 1894.

BQ To be sure this will mean preaching the morality of fear, and it may be objected that “burglary is wrong, irrespective whether the burglar does or does not get caught.” But the teaching of pure ethics is best left to the minister, who is the natural teacher of morality. The latter, with all the authority of religion, cannot prevent sex irregularities. Rev. J. M. Wilson (Journ. of Education, 1881) says: “Emotional religious appeals are far from rooting out sensuality and sometimes even stimulate licentiousness.” This is a confession of the ministry that, as far as chastity is concerned, pure ethics seem to have been a complete failure. Hence, the pedagogue and physician will have to give other, more appealing reasons for the avoidance of a promiscuous life. Besides this, the morality of fear is a pretty good working morality. The Bible (Exodus xx, 5 and 12, and xxii, 23, the observance of a command carries its reward and the transgression of a prohibition its punishment) often preaches the morality of fear, and upon the Biblical morality all the western civilizations are founded. Morality is the arrest of the instincts by the intellect, and the intellect always asks for the ethical “why.” The instincts are the voices of the past generations, reverberating like distant echoes in the cells of the nervous system. To overcome this powerful inheritance, the intellect needs a sound, valid reason, and the best reason will be, if we can show the violator of the usages of society that he is not only injuring himself but that he does harm to others. An immoral act must harm somebody. A man alone in the world can not be immoral. If humanity suddenly perished, leaving only one man on earth, there would be no morality left for him. There is no moral precept which is not a social precept, no other duty except toward one’s neighbor. If human sanitation and the universal intelligent use of venereal prophylaxis could banish venereal diseases from this planet, there would be no medical sex-problem, although there might still remain some sex-problems for the sociologists to solve.

But venereal diseases are still here among us. If prostitution could be expelled from our earth, the generations following such a happy catastrophe would be free of venereal diseases. But as humanity seems to be now constituted, we shall have to wait a long time for the spontaneous disappearance of this plague. Even in the ideal state of society, dreamt of by our economic determinists, prostitution will still be in existence, as long as we continue to breed mental defects. Only a very small percentage of prostitution is due to economic conditions. In the great majority of cases it is absence of every moral principle and will-power which determine the girls to embrace this unhappy profession. Dr. Pauline Tarnowsky (Etudes anthropomÉtriques sur les voleuses et prostituÉes) found that professional prostitutes are imperfect beings, affected by arrest of development, generally due to morbid heredity, and present mental and physical signs of degeneracy in accord with their imperfect evolution. They accept their abject trade agreeably and do not want to change it. Laziness and absence of moral sense are the principal traits characteristic of the prostitute. Dr. Olga Bridgman (Jour. Amer. Med. Assoc., August 16, 1913) found among a hundred and four sexually immoral girls, examined at admission at the State training school for girls at Geneva, one hundred and one or ninety-seven per cent. feeble-minded and only three normal. Dr. Edith E. Spaulding, Physician, Massachusetts Reformatory for Women, Sherborn, Mass. (The Amer. Social Hygiene Assoc. Bulletin, May, 1914), has completed a study of the mental and physical factors in the cases of 244 girls leading a life of prostitution. Of these over ninety-nine per cent. had one of the venereal diseases, fifty per cent. had both syphilis and gonorrhoea. Of the total number 60 per cent. showed syphilis and 89 per cent. gonorrhoea. The mental and environmental factors disclosed by this investigation are no less valuable and interesting. In only 15 per cent. did environmental conditions alone seem to have determined the entrance into a life of prostitution, the remaining eighty-five per cent. showed some underlying mental or physical defect.

All these investigations tend to show that defective mentality is responsible for the presence of prostitution. Prostitution, therefore, will always be with us, as long as we allow mental defectives to propagate. With the presence of prostitution, the venereal scourge will rage among us, unless we can convince men to stay away from contamination.

BR This course will mean a much larger task than merely lobbying a bill through the legislature for the eradication of prostitution, the common remedy of the reformer. It will come only by the slowest and most difficult of processes and by that hardest of all work in the world, i.e., thinking.

The off-hand reformers are too impatient with the slow and toilsome process of competent and judicious sex-education. For them a law, forbidding the marriage of the diseased, suffices to eradicate hereditary syphilis and ophthalmia neonatorum. As a rule, their laws often intensify the very ills they seek to cure. To the average reformer life is presented in a stark and rigid outline. He has no perception of proportions, no knowledge of values. Even when he acquiesce in the slow, patient, laborious study of sex, he is blandly unconscious of distinctions. He at once exaggerates matters. He can not see that the truth about sex may be imparted to the child by parents, family physician or teacher, but that it cannot be acquired by the child from the platform, stage, novel or the ubiquitous magazine.

BS Lewis (D. Amer. Jour. Derm., 1906) has known girls of thirteen and fourteen years of age quÆ conceptaverunt without realizing their condition. The author examined once a gravid girl of seventeen years who had no idea what pregnancy means and where hers resulted from.

BT Woodruff (Expansion of Races, p. 193) estimates about one million prostitutes in this country. Roe asserts that the average life of these girls is about five years. This means that two hundred thousand prostitutes die every year in the United States and are replaced by new ones, or two hundred thousand girls are led into a life of shame, every year, in this country.

BU Belaschko’s statistics show that fifty-five per cent. of all the venal women in Berlin come from the great cities and forty-five per cent. from the country. Thirty-four per cent. of these girls belonged to middle-class families and three per cent. of them were graduates from high schools.

BV Social and not economic conditions, says Nascher, are responsible for most of the prostitution in New York City. Very few are driven to it through want.

BW Gibb (N. Y. Med. Record, 1907, p. 643), who examined nine hundred children for the society of prevention of cruelty to children, has found girls of nine or ten years of age and even younger with abnormally developed instincts who often submit willingly.

The author had once under treatment for chancre a child of eleven years of age who submitted to concubitus for money to be able to buy pretty clothes. Her mother, a widow, was well able to support her and did so. There was no question of poverty.

In another case, a girl of twelve, already menstruating, whose mother was in an insane asylum, “tentavit tangere genitalia medici sui,” while being examined for bronchitis.

BX Clifford G. Roe (in Woman’s World, September, 1909) claims that the average life of the prostitutes is about five years, according to the best statistics.

BY Through the consultation about pregnancy, several cases became known to the author where respectable young men and women, who, known to each other and of the same set in society, would never had thought of indulging in illicit venery, after participating in a carouse together found themselves in some hotel the next morning, without the least knowledge how they landed there.

BZ The automobile has caused the ruin of more respectable girls than all the poverty of the slums has ever been able to accomplish.

CA In the present state of society, the most rabid, radical and free-love advocate will scarcely cherish the thought of his young daughter becoming impregnated by a chance acquaintance. Nor will the child, born of such a union, thank his parents for the bestowal of the handicap of illegitimacy upon his life journey.

CB How little influence fear of infection has upon the conduct of our young men, leading a promiscuous life, shows the following characteristic case. The author was consulted by a young man, engaged to be married, who was suffering from gonorrhoea, complicated by a terrible orchitis. He was put to bed where he suffered terrific pains for quite a number of days. The first question the patient asked, after he got well, was whether he may marry the next month. He was warned against marrying before repeated examinations have shown the absence of gonococci. He then requested some drug for the prevention of another infection. Now, if there ever was a man who had a reason to fear infection, it surely was he. He suffered enough. Still he was ready again to plunge into his promiscuous sex-life, without any thought of the young girl who was waiting to become his bride.

CC Col. L. M. Maus, U. S. A., has used among the troops of his department of the Lakes for one year, with surprisingly effective results, a small tin collapsible tube containing a paste made of phenol 3 per cent., calomel 25 per cent. and lanolin 72 per cent. He has found this paste an absolute preventive against gonorrhoea, chancroid and syphilis, if properly used within half an hour after contact. One-third of the paste is squeezed into the urethra, the remaining two-thirds are applied to the glans. Cleansing the genitalia is not necessary, if the tube is used.

CD As long as there is a supply of prostitutes there will always be a demand for the services of these unfortunates. The notion that it is the demand which creates the supply has been spread by superficial observers. It was not the demand for the telephone that led to its invention, or the demand for railroads that led to invention of the steam engine. As long as we allow mental defectives to propagate their kind, there will always be degenerate women who will prostitute themselves, and by this very act create a demand.

CE Le Pileur says: Lessons to young girls, showing them the dangers to which they expose themselves, can only have a favorable influence. Perhaps the physicians of Saint-Lazare will then hear no more, from at least one-fourth of all these unfortunate girls in this institution, that they have given themselves to some stranger. We will not hear twenty per cent. of them answer that they have allowed themselves to be defloured out of curiosity, to know what it is, to be as smart as their friends.

This ignorance is due to the fact that the majority of parents have no more knowledge of sex than what is known to every animal by instinct. Pinard (Chronique MÉdicale, 1903, p. 488) says: “Jusqu’À prÉsent l’acte procrÉateur n’a ÉtÉ qu’un acte instinctif tel qu’il existait À l’Âge des cavernes, c’est le seul de nos instincts n’ayant pas ÉtÉ civilisÉ. L’acte est accompli À l’aurore du XXe siÈcle comme À l’Âge de pierre.”

CF The Sanitarian (March, 1904) claims that not one per cent. of prostitutes are able to read or write because they are of such a low order of intelligence that they cannot be educated.

CG What are a few generations in the history of humanity? One to two centuries represent only a short space of time. Prostitution is older than history. The Hammurabi codex, paragraph 100, has already rules about Hierodules, or girls consecrated to the service of Venus. Moses, Deuteronomy xxiii, 18, commands: “There shall be no temple prostitute of the daughters of Israel.” Still prostitution existed among the Jews as seen by I. Regum, xiv, 24; xv, 12; xxii, 46; II. Regum, xxiii, 7; Amos, ii, 7; Hosea, iv, 14. At this point the prophet distinguishes between the common and the temple prostitute. If such an ancient institution could be banished from this earth by eugenics within a few centuries, humanity could be satisfied.

CH If the symbol of inheritance be placed as 1, and the symbol of environment as 0, both together will give the figure 10; each alone amounts to little in one case and to nothing in the other.

CI These conditions are now noticed even in our young country, where not only the native of the Anglo-Saxon stock sets a limit to his offspring but also the immigrant, who begins the same practices as soon as he has reached a higher step of the social ladder. The same Russian Jewess who in her native country set her pride to follow the religious dictates of her race to increase and multiply, the same Italian or Irish woman who in her native country would not have thought of defying the tenets of the Catholic church regarding the limitation of offspring, will ask her physician for some anti-conceptional remedy, as soon as she has reached a certain degree of affluence. With wealth and power come love for luxury and ease, and the consequence is the limitation of the offspring.

CJ Any sex-order for breeding purposes must be a public institution, and such an institution would be the worst slavery history has ever seen. Mardach (The Tragedy of Man, twelfth scene) gives in his drama a true picture of the tyranny of such institutions. The hero and heroine of the drama are Adam and Eve, who are repeatedly reincarnated at different important periods in the history of the world but do not know who they are. At the different incarnations they always happen to meet and fall in love with each other. The last reincarnation on this earth takes place several thousand years after our present era. At the end of the twelfth scene, Adam is present, when the old man or judge of the town (called at that period Phalanster) disposes of children and wives. Two women, one of them the reincarnated Eve, arrive with their young children, and the judge, upon the advice of the scientist, decides which trade they should learn.

FIRST SCENE

Judge. Scientist! Examine the skulls of these two children.

Scientist. This child should be brought up to be a physician, the other to be a shepherd.

Judge. Out with them.

Eve. Do not touch him! This is my child. Who dares to tear him away from his mother-breast?

Judge. Take him away! Why tarry with him any longer?

Eve. My child, my child! Did not I nourish thee with my heart-blood? Where is the power that may rend this holy bond? Shall I disclaim thee forever, that thou mayest be lost in the crowd, and my searching eye, in restless fear, shall in vain look for thee among a hundred similar phalanster-types?

Adam. O friend, if ought is sacred to you, leave this child to his poor mother.

Judge. You play, oh stranger, a daring game! If we allow the revival of the conquered prejudice, formerly called the family, then the acquisitions of our present science will tumble at once.

Eve. What is to me your frozen science? May it fall, where nature’s voice speaks.

Judge. Well! will it be done soon? (The child is carried away.)

Eve. My child, my child! (Eve faints.)

SECOND SCENE

Judge. These two women are not mated yet. Those who wish them for pairing come forward.

Adam. Upon this woman make I claim.

Judge. Scientist! What is thy opinion?

Scientist. The man sentimental, the woman nervous, an unhealthy issue would be the result. This pair fits not together.

Adam. Still I shall not let her go, if she wishes me.

Eve. Magnanimous man, I am thine.

Adam. I love thee, oh woman, with the whole fervor of my heart!

Eve. Also I, this I feel, will forever love thee.

Scientist. Why, this is madness. Strange, indeed, to see reappear the spirit of bygone ages in our enlightened world. How comes this?

Adam. It is a late ray of light from paradise.

Judge. It is pitiable.

Adam. Pity us not. This madness is ours. We surely envy not you for your soberness. What in the world ever was great and noble was such madness, which is not confined by circumspect anxiety. The angel’s speech that sweetly sounds down to us from higher spheres is a safer proof of our soul’s affinity and kinship to the higher regions. We despise the low common dust of this earth, boldly searching the road to the higher spheres. (He holds Eve in close embrace.)

Judge. Why listen any longer to this nonsense. Away to the hospital with both of them.

This poetical fancy gives, nevertheless, a true picture of the conditions our descendants in future generations will have to contend with if the patriarchal doctrines of our radical sociologists should ever materialize. Their order of things must logically lead to the hardest and most bewildering tyranny mankind has ever known. The tyrannical Draconic laws will prescribe what to eat, what to drink, how long to sleep, how to mate, and what the children should be.

This is not a fancy-dream. Even in our free country the drift of the law-giving power is towards such conditions. In one State, it is allowed to drink tea or coffee, but not alcohol, although ten grains caffeine is already a deadly poison, but it will take many more grains alcohol to kill. In another State it is allowed to smoke cigars but not cigarettes, although of the three modes of using tobacco, snuffing, chewing and smoking, the cigar is the worst of the last mode, because, as a rule, it combines the effects of chewing and smoking. Another state forbids marriage without a physician’s certificate, although, if the marriage candidate wishes to conceal the truth, there is no physician living, Neisser, the discoverer of the gonococcus, and Wassermann with his test, included, who could tell with absolute certainty whether a man has been infected or not. Even if the candidate himself, having been infected, wishes to know whether he has been cured, the different tests are of such an elaborate nature that very few physicians, even in the metropolis, are able to make them. Still ignorance passes laws. Besides this, no law, forbidding marriage, can prevent mating and the propagation of the unfit. Even if the king, the representative of the law, should imprison his young daughter in a brazen tower, her Jupiter will find his way to her by a shower of gold.

CL The brutality of Nietzsche’s philosophy has never attracted normal people, even if they had the assurance that the offspring of the brutal mating will turn out to be supermen. This assurance can not be given. The lessons of history teach just the contrary. The artificial breeding of the Spartan warrior led to the sterility of every progress of culture, science, art or commerce, while the chaotic panmixia of Athens did not prevent this town of only thirty thousand inhabitants, two-thirds of them slaves, to become the spiritual centre of Greece and the teacher of untold future generations in art and science. But for Athens and its panmixia, Sparta’s history would have remained unwritten and its people buried in oblivion, like many another nation that is known by name only. The most vaunted Spartan vigor has not left the least sign of a monument, chiseled, written, carved, or stained, to record Sparta’s very existence. Sparta’s vigor was the vigor of the bull or the elephant.

CM Even at the time of Shakespeare this fact was well known. The poet’s advice is: “Let still the woman take an elder than herself; so wears to him, so sways she level in her husband’s heart.”

CN Premature union means loss for the child, says Ellen Key; it may arrest in their growth countless excellent forces. Woman’s nature does not attain its full spiritual maturity before about the age of thirty.

CO During pregnancy the prone position is the one least injurious to the child. In the later months, it is sometimes the only position possible.

CP Brehem reports that in the Sudan the woman stands in initu, bends over and places her hands on her knees.

Among the Kamtschadals maritus maritaque jacent in lateribus.

Some of the Australian tribes exercent compressionem in a squatting position.

CQ The question of frequency was a matter of solicitude to many ancient legislators. Zoroaster requires as the minimum frequency to secure a sufficient gratification mulieri una congressio nono quoque die; Solon three times a month; Mohammed requires once a week, otherwise the woman shall have cause for divorce.

CR Among young married people it is often the wife who is more exacting than the husband. The sensations are entirely new to her and she demands their repetition so often till the male erections fail to perform their part.

CS The mental faculties suffer most under excesses. The Talmud says that the brain dries up through excesses in venere and masturbation. The symptoms of cerebrasthenia e abusu sexuali, says Hegar, is pressure in the head, inability to do continuous mental work and to concentrate one’s thoughts, which involuntarily continue to stray upon the sexual sphere, lack of mental energy, hypochondria and insomnia.

The eyes of the patients are disturbed by light. They fear light in such a degree that reading after a short time has to be interrupted. Mooren reports the case of an American lady who, manu stupri causa from her early youth, could not even stand the lustre of another person’s eye.

Weber found that, excessive congressus, especially in the female sex, has an unfavorable influence upon the organ of hearing. The accompanying symptoms are pains in the vertebral column, in the region of the last pectoral and the first lumbar vertebrae.

Mackenzie says that excesses in venere may lead to inflammations of the nasal mucous membrane, to epistaxis and to abnormal sensations of smelling.

CT This explains why so many middle-aged men have no other aim in life except to make money and spend it on frivolities, and why so many women turn their minds to mere fads and sheer inanities; whose minds harbor only one thought, dress, and who worship only one divinity—the goddess of fashion.

CU The young bride entering the bridal chamber a pure virgin, says Ribbing, is not prepared for the things to come as is her husband. In any case, she somewhat fears the changed conditions and surroundings.

CV Even among barbarians women were taboo and considered unclean during the catamenial period. Concarnatio was strictly prohibited. The Mosaic law declares the menstruating woman unclean for seven days. Likewise the man, qui comprimebat a menstruating woman, was considered unclean for seven days.

CW A confinement, says Freund, is a menstruation in which a perfectly developed ovum is expelled.

CX Trousseau says, conjugal congressus is not injurious to nurse and nursling, provided it is regulated by great moderation.

CY Garnier consulit ut manus mariti voluptarie titillet mammas et alias rotundas partes mulieris. These caresses convey to the spirits of both mates the most vivid excitation, which hasten and induce ejaculation. Ovid gives the same advice.

It is known that Vanswieten gave the following advice to Empress Maria Theresia who was childless in the beginning of her married life. “Ego vero censeo, vulvam Sanctissimae Majestatis ante coitum diutius esse titillandam.”

CZ Hensen (Physiologie der Zeugung) concludes from statistics compiled from 284 cases wherein the day concarnationis was known, that the greatest number of conceptions follows the act practised in the days immediately after menstruation. The chances of conception following the act practised during menstruation are increased the nearer the catamenial period is approaching its end. The number of conceptions after the act practised before menstruation, Hensen found to be the smallest.

DA In a general way Hesiod advises never to practise concarnatio on the return home from a funeral, but rather after having enjoyed a good comedy, for the semen transfers cheerfulness as well as sorrow and other affections to the offspring. For the same reason concubitus should be avoided when in a state of intoxication. Diogenes said to a stupid boy: “My son, thy father was drunk when thy mother conceived thee.”

DB Noirot found that the healthiest and strongest children are those conceived in the spring, the time of the rejuvenation of nature.

Oettinger found that liaisons produce an abnormally large proportion of females, incestuous unions of males.

Westermark says that among exogamous peoples the female birth rate is often excessively high.

DC Soranus goes so far as to claim that conception cannot ensue if initus is not desired and longed for by the woman. Just as the man can have no ejaculation, or rather erection, without desire, so is conception impossible without it in the woman. Just as food, taken without appetite or with disgust, will not be properly digested, so the sperma can not be received by the womb, if inclination and lust are wanting during concarnatio.

This opinion is not borne out by experience, for we find that pregnancy does take place after concarnatio while the woman is in a natural or hypnotic sleep, in a chloroformed state, in drunkenness and in rape. These facts prove that pregnancy may follow concarnatio where the woman did not experience the least degree of libido.

But even if conception be possible without libido, the lack of the latter is a great impediment to impregnation.

DD Roubaud says that, initus interruptus causes in the woman voluptuous excitation without allowing the reception of the spermatic fluid into the organs. The desire and the copulative-voluptuousness awaken the sensibility of the womb and prepare it to receive the normal excitation of the sperma. If its arrival fails, the uterine sensibility, awakened by the erotic sensibility, reacts upon the mobility in a confused manner and causes unsuitable and irregular motions. If these manoeuvres are often repeated the woman eventually becomes a nervous wreck.

DE E. Kraus (Centralblatt f. Gynaecol., 1911, p. 747) found that all chemicals which are recommended for the prevention of conception prove themselves extremely unreliable in the practice. His experiments with 4 per cent. boric acid, 0.8 per cent. citric acid, etc., on hares and rabbits failed entirely.

For this reason, namely, that there is no anti-conceptional device in existence which affords real security against pregnancy, there arose recently certain sociologists and physicians in Europe who demand the abrogation of the laws contra abortionem.

The Pirogoff medical society in Russia demands the legalization abortionis.

Hans Gross (Gross Archiv, Vol. 12, p. 345) says that in his opinion the time is not far away when abortion will not be punished any longer.

Ed. v. Liszt (Die kriminelle Fruchtabtreibung, ZÜrich, 1910) says, the punishment for committing abortion should only take place after the pregnancy has advanced to a certain point. The possibility of recognizing the human form or of distinguishing the sex of the embryo or the capability of motion should mark the point in question. The moment, after which abortion would be punished, would thus coincide with the end of the second month.

Such proposals can only be made in countries where Roman law is in force. From the point of view of the Roman law the embryo is “pars viscerum mulieris.” Hence if she has a right to remove any part of her body, she may also remove her embryo. No law denies a man his right to have his healthy appendix removed even against the advice of his surgeons, if he thinks it may bother him later on. Hence if the woman thinks that carrying her embryo to term will subject her and her child to great hardships, she has a right to have it removed.

But in our free country, under Anglo-Saxon law, nobody has a right over his own body. Suicide is a crime. A woman has no right to remove a part of her bowels. She and her body belong to the State.

For the same reason sterilization or castration for prevention of conception must be considered criminal according to the philosophy of our laws. The operation for the permanent destruction of the faculty of propagation is nothing less than a partial homicide. For it destroys the individual’s growth in the infinite. Hence the physician who performs the operation of sterilization to prevent conception in a perfectly healthy person is guilty of a crime, just as the homicide committed, in the interest of euthanasia, upon the victim’s request, is a criminal offense.

DF In their natural sexual life, men live at a loss, hence are more katabolic, i.e., the changes in consequence of their sexual activity are disruptive. Women, living at a profit, are more anabolic, i.e., the male sperma absorbed by her organs serve for constructive processes. But erethism of any kind, in both male and female, represents a katabolic crisis.

DG In a treatise on the science of sex-attraction, such as this, the author is of the opinion, that the much-mooted question about the double standard of sexual morality of the two sexes ought to be thoroughly discussed.

In human affairs there is no effect without its adequate cause. Codified law, custom and ethics, the three determiners and regulators of human conduct, have all their reasons. If there is a double standard of sex-morality there must be a reason for it. What is this reason? Is this reason still extant? Is there still any justification for the existence of the double moral standard? Have not any other reasons arisen for a change of this double standard?

In modern times law and ethics do not know of any double standard of sex-morality. In no civilized country do the laws punish any voluntary sexual misconduct but adultery, and in the latter the prohibition is for men and women alike. Ethics, on the other hand, allows sexual relations in marriage only, and then mostly for the purpose of propagation. Even such a radical as Zola says: “Si l’enfant n’est pas au bout, l’amour n’est qu’une saletÉ inutile.” But as far as custom is concerned there is no question of the existence of a double standard of sex-morality. Even the most violent, rabid free-lover will resent any allegations of a dissolute character in his mother, while he will listen with perfect equanimity to narrations of the fast life of his father. Whence comes this difference, which seems to be ingrained in the heart of every man and woman? What is the cause of this phenomenon?

The answer that men with the power in their hands have sexually enslaved womankind, shows not only ignorance of history and biology (no species could survive for any length of time without the harmonious coÖperation of the two sexes. Where the female of the species is actually kept subject to the male, where she is treated with cruelty by him, or where the male neglects to protect and take loving care of the female, the species has no survival power and dies), but also poor logic. If the double standard of morality were not due to racial evolution, if it could have been changed without hurting the race, sensual men would have changed it long ago, because it is against these men’s interest to have all women live in strict chastity. An unchaste man needs an unchaste female partner. If all women—prostitutes included, sic!—were chaste, where on earth could he get his partner? Hence the assertion, frequently found, especially in feministic literature, that men-made laws sexually enslaved women, is entirely illogical.

In fact, among the culture-nations laws against unchastity never existed. Even the Bible has only laws against adultery. The adulteress and her paramour were both stoned (Deuteron. xxii, 24), but the sexual relations of the unmarried woman with any man were entirely ignored by the law. Even rape was no criminal offense—the father of the girl had only a civil action against the rapist (Deuteron. xxii, 28). Such laws would just suit sensual men. It is in their interest that all women except their own wives should lead dissolute lives. But it is in the interest of the married woman, where adultery is prohibited, that all other women should be strictly chaste, so that her husband would be compelled to be faithful to her. Hence it is custom (and in matters of custom woman rules supreme) that dictates chastity. The punishment of a woman’s false step is social ostracism, decreed by women themselves, not by men-made laws. The men-made laws, on the contrary, strike men harder than women. The punishment of the woman’s misconduct in marriage is loss of husband and children, while the man loses wife and children and has to pay her alimony, during her natural life, in the bargain. Yet the fallacy is repeated again and again about men wishing to enslave their mothers, sisters, wives and daughters.

But why does custom punish woman’s misconduct and why not man’s? Why does the Biblical law discriminate between men and women in regard to adultery? A married woman’s adultery is punished with death, while the law is silent about the married man’s adultery with a single woman. Why this discrimination that is as old as history? Was there a justification for the double standard, and should not the twentieth century change the double into a single standard? If changed, should men become as chaste as women or should womankind be pulled down into the gutter of sensuality to meet the demands of men?

The majority of mankind—women included—believes in the justification of the double standard of sex-morality for the two sexes. Men are thought to have greater erotic needs than women.

Recently there arose a new spirit in the domain of sex-morality which demands a single standard for both sexes. The societies for moral prophylaxis demand that men should become as chaste as women. In this way the social evil and its satellites, the venereal diseases, would disappear. On the other hand, the radicals have raised a unanimous revolt against self-control in the domain of chastity for either sex. These new moralists preach the right of men and women to the fulfillment of every instinct, every impulse, every dream in all its fullness. This is proclaimed as the new standard of sex-morality. But in truth this subjugation of the individual to the instincts is a complete denial of morality. For morality is the arrest of the instincts by the intellect.

In this part of our treatise the author will try to find the reason for the double standard of sexual morality for the two sexes. Why since the dawn of history the married woman was kept to a rigorous chastity. How the chastity of the single woman has developed as a corollary of the law of adultery, and he will thoroughly discuss the reasons why the double standard of morality is at present utterly without justification.

DH The parallel points in both creeds dealing with social justice are among others the following:

DI Socialism applies the same tactics towards Christianity, as Christianity used towards Judaism. Christianity borrowed Israel’s greatest Book, the Bible, written from the first chapter of Genesis to the last of Revelations, at different times in different languages, but always by the sons of Israel, appropriated the moral tenets of these Jewish prophets and rabbis (Jesus is often addressed by the title rabbi in the New Testament) and repudiated the descendants of these Jewish thinkers. Christianity, for generations, deprived these descendants of the enjoyment of these human rights, their ancestors have woven for mankind, and accused them of forming an element destructive of social peace, in whose great Book social peace and justice were first preached. The Hammurabi codex, which in regard to civil and criminal statutes shows a certain parallelism with the Pentateuch, is far inferior to these books in the multitude of social laws.

DJ If you meet with your neighbor on the sidewalk push him into the middle of the road and let him be mangled by the passing vehicles. Then you have made a long stride forward toward the perfect man. If you do not do it to him he will do it to you. Only the stronger has a right to survive, so that a perfect aristocracy may arise. But while this doctrine of the survival of the strongest was with Nietzsche only a philosophical dream, the prototype of the Superman, which is “Push forward; overcome obstacles; take wherever you can find; grasp and do not let go; live your own life fully, it is all you have; let others look out for themselves,” has always been in existence since time immemorial.

DK The spirit of this intoxication of work is shown in phrases such as this: “Women deteriorated to the point where she was unfitted to do a fair share of the world’s work.” Is work a privilege or a necessity? Who is the power that has decreed this share of the world’s work? Do animals in freedom work? By the way, the alleged deterioration which presupposes a transmission from mother to daughter, with the exclusion of her son, is a biological impossibility. If the deterioration has become a unit-character, the mother must transmit half of it to her son and half to her daughter, so that boy and girl are still born equal. The only way such deterioration could be transmitted from mother to daughter—who inherits half the good qualities of her father to balance this deterioration—is that it has become a sex-unit-character, like the female breasts, hair or skin, which is contrary to all the teachings of biology. Even Lamarck would never claim that such an acquired characteristic as deterioration for work could be transmitted from mother to daughter with the exclusion of her son. On the other hand, if deterioration is not a unit-character transmissible to the son, it cannot be transmitted to the daughter either.

DL When the sweet-sixteen is punished by her mother for flirting with boys, then her personality has been violated.

DM This voluptuous sensuality is given naturally the poetical name of love, with which it really has nothing in common except the final sex-expression and its desire.

DN The psychic bulwark, says Ch. v. Ehrenfels, against the horrors of the thought of death and against the terrors of existence can only be raised by man when he puts himself into a certain relation to the metaphysical riddles of the universe, into a relation to the contrast between the fleeting and eternal, between the movable and immovable, between the finite and the infinite. The ethical values of individual conduct may be thus characterized as those which are awakened in man, when he places himself, with his wishes and actions, before the tribunal of the eternal and inscrutable. Individual moral conduct, in contrast to social morality which is determined by the moral imperative and ethical relative values, is in this way regulated by the perennial threats of the inevitable appearance of death.

To escape from this thought the morality of love recommends the plunge into the whirl of sensual life. But at the approach of death man sees that the transitory intoxication of the senses is also pure vanity. For it is almost axiomatic among thinking men that the only way to acquire the ability to look upon the terrors of existence and the fleetingness of life with equanimity and consolation is to put their labors in such a direction, where there is hope for the continuation of their works beyond the individual existence far into the infinite, such as the artist hopes of his art, the scientist of his science, and the creative genius of his creation.

DO Even Homer, the happy, life-enjoying Greek poet, expresses the same pessimism (Iliad ix, 318).

“The same fate awaits him who remains home and him who risks his life in the war for his country; in the same estimation are held the coward and the brave. They both die in the same way, the idler and he who has accomplished ever so much in life.”

The greatest rhapsody of pessimism is found in the Bible, in Ecclesiastes. The quintessence of the royal preacher’s philosophy is, “All is vanity.” “One generation passes away, the other comes, without aim or end, purpose or intent.” Here is the sun, speeding through the heavens, for which purpose or intent?

“The sun riseth and the sun sets and hasteth to the same place, where it rose”; without aim or end. Here is the wind blowing furiously a gale, to which purpose or intent?

“The wind goes to the south and turns to the north, it whirls about continually and returns again according to his circuit,” without aim or end. Here is the river, the torrent rushing down a precipice, to which purpose or intent? “All the rivers run into the sea, yet the sea is not full, unto the place from whence the rivers came, thither they return again”; without aim or end. All things turn in a circuit without aim or end, purpose or intent. All is vanity and vexation of the spirit.

“What happens to the fool, so it happens to the wise. There is no remembrance of the wise more than of the fool forever. How dieth the wise man? As the fool. In the days to come shall all be forgotten” (ii, 15, 16).

Then the preacher turned, in search for a definite purpose in life, to different philosophies of human conduct, he becomes in turn a work-worshipper, love-worshipper, pleasure-worshipper; and what did he find? “There is nothing good in the things God has created but for a man to rejoice” (iii, 12). Thus it appears to him that the philosophy of pleasure is the only purpose in life. But a little later he finds that also this philosophy is of no profit. “But a man has no preeminence above the beast; for all is vanity” (iii, 19).

Then comes a passage which shows how pessimism blinds the keenest observer. “There is one alone, he has neither child nor brother, yet is there no end of all his labor, neither is his eye satisfied with riches, neither says he, for whom do I labor? This also is vanity” (iv, 8).

Now, this fact of the lonely man working for the future without apparent purpose, ought to have given the philosopher a hint, that there must be something behind this will to labor without aim or end. “Arbores serit agricola quarum fructibus nunquam fruetur.” But pessimist as our philosopher is, he returns to his philosophy. “This also is vanity.”

DP Jagadis Chandra Bose (The Modern Review, Calcutta, 1914) succeeded in establishing the perfect parallelism between animal and plant. He found that all plants are sensitive and that in certain of them are tissues which beat spontaneously like the heart-beat of the animal. Response to electric stimulus, too, is identical in the plant and in the animal. In short, the life of the plant is the life of the animal in almost all its incidents, only in less degree.

DQ In nature the individual counts for nothing, the race for everything. Nature is pitiless in the destruction of individuals. Thousands of animal lives are consumed to feed one lion throughout its life, millions of plant lives to feed one ox. In nature the individual is as ruthlessly sacrificed as in war. In this respect war is more in harmony with the designs of nature than peace.

In peace all the manifestations of life are individualistic. Eating, drinking, sleeping, and amusing one’s self are all actions in the interest of the preservation of the individual. Even the impulse of the preservation of the kind, or of propagation, is in the last analysis individualistic in nature. It is the aspiration to save at least one part of the individual from general annihilation. The child is the part of the parents which survives after the parents’ death. All the activities of man, even the noblest, partake of a certain egoistic element. The mother in sacrificing her life to save her child is unconsciously merely sacrificing the older part in order to save the younger part, of herself. But when the very existence of the individual is in jeopardy, when life itself is at stake, then all ideals centering in altruism are cast aside, and the Satanic cynic grins, muttering the Biblical verses:

But all egoistic tendencies are silent in war. Here the individual is merely an insignificant little wheel in the huge war-machine. Here the individual counts for nothing, the nation for everything, the individual must perish that the nation may flourish ever after. Now, what is the modern nation, but an idea, what is the monarch in western countries or the flag, but a symbol? Men live as happy, as content, as free in London, Brussels, Paris, or Berlin. Ostend, e.g., would not materially change its mode of life, whether it is Belgian, French, British, or German. (The semi-Asiatic Russia naturally forms an exception. Anyone who has lived near the German-Russian frontier and has observed the sunny German village with its clean paved streets, lined with pretty large-windowed brick houses, all supplied with the modern urban comforts, where tidiness and cleanliness, light and well-being, happiness and prosperity dwell; and compared with this sunshine, only a hundred yards away, on the Russian side, has seen the dirty, streetless Russian village, with its windowless, straw-roofed, low, wooden shanties where man and beast live under one roof in squalor, filth, poverty and misery—and here it is where real civilization reveals itself, not in the borrowed, French mannerism in the palace of Petrograd—will not doubt for one moment that there is a vast difference between the life under a semi-Asiatic civilization and that under western civilizations. At this corner of the world, war is utilitarian as among the barbarians in ancient times. Here the Teutonic civilization is in war against the slavery of the knout.) But what are the western nations fighting for? They are fighting for an ideal; here men give their lives for a symbol.

Herein lies the chief service of war. (War is also calling out men’s higher virtues, such as love and devotion to the fatherland, sympathy with one’s compatriots, display of sacrifice, return to simple life, etc.) It is the creator of the highest idealism, which is capable of the supreme sacrifice, life itself. Such high idealism is found only among the warlike nations of the world throughout human history. These same warlike nations, the Hebrews (the Bible is replete of war-narratives), the Greeks, the Romans and the Teutons, have also built up the higher civilizations. Only those absorbed in the category of the ideal, in the enthusiasm of humanity, can be seized by the great ecstatic impulsion to war. The vulgar, the ignorant, the selfish, engrossed in their own small affairs and engulfed in the mire of utilitarianism, for whom the only meaning, worth and work of life is barter, have no conception of the highest sacrifice, which is life, and can not comprehend the meaning of war, nor do they ever contribute to the ideal edifice of a higher civilization.

DR The author will follow here the discoveries of Morgan as described in his “Ancient Society.”

Morgan divides the human history into three periods—savagery, barbarism and civilization. He then subdivides the first two epochs into three stages each.

In the lower stage of savagery man lived on trees and in caves. His food consisted of fruits, thus being compelled to live in warm climates where his food was always to be had. In this stage men lived in a kind of monogamy.

The middle stage of savagery begins with the discovery of fire. Fish was added to man’s food. In this way men were able to move in hordes in colder climates.

The upper stage of savagery dates back from the invention of the bow wherewith man could hunt his prey.

The lower stage of barbarism begins with introduction of pottery, the middle stage with the introduction of agriculture and the upper stage with the discovery of metals. The last is the stage wherein the Homeric Greeks live.

Simultaneously with humanity’s advance from the lower to the higher stages, the relations of the sexes also changed.

DS Punalua is an Indian word for uncle. In this family the children do not know their father, but they know the brother of their mother. The uncle is thus the relative who looks after the special interests of his sister’s children within the clan.

DT Many scholars differentiate between endogamous and exogamous tribes. But Morgan has shown that Endogamy and Exogamy are only two different stages, that in the course of evolution every human tribe has passed through the endogamous and exogamous stages. The Bible knows yet the exogamous stage. “Therefore, shall a man leave his father and mother and shall cleave unto his wife” (Genesis ii, 24). This shows that exogamy lasted into the stage of the pairing family. In the patriarchic family of the Bible, it is the woman who leaves her clan and joins that of her husband. The same is the case among the Homeric Greeks (Ilias vi, 29).

DU Homer often describes such gifts. Meleager is offered by the Aetolians fifty acres of land, if he agreed to fight the Kouretes (Ilias ix, 578).

DV The transition from the matriarchate to the patriarchate has been dramatized in the Orestea of Aeschylus.

Apollo proclaims:

The Erinnyes thereupon lament:

DX “It is, indeed,” says Hartmann, “her own bed which the immoral wife besmirches. While the husband misconducts himself outside the family circle, the iniquity of the woman is bound to effect a change in the home.”

Even the unchastity of the single woman has far more serious biological consequences than that of the man. Her transgression creates a perfect blood chaos in her future offspring. Long after a man’s death a woman sometimes bears children to another man, who resemble the first. The absorbed sperma seems to leave an indelible impression upon the woman.

DY The masculine morality is as yet very little influenced by reason. Hence the male standard of morality of sex is as yet very low. So much so that with meretricious venery rampant, male monogamy is as yet a dream of the idealist. Yet there is a valid reason why the man should not be inferior to woman in the standard of chastity. If there was no racial reason for his chastity in ancient times, there is a good reason for him to be chaste now.

DZ The man, says Schopenhauer, can beget a hundred children annually if he had so many wives, hence he is looking for many; the woman can only beget one child and is hence always desirous to preserve the supporter of her offspring.

EA Female coyness is found in many animals where it serves to increase the tumescence of the male. Animal coyness is especially developed during pregnancy when no animal admits the male any longer.

EB Feminine modesty and coyness have become real instinctive sentiments by which woman dominates man. This dominance is so great that among all peoples the male sex is and was always subjected to the rule of the female despite appearances to the contrary, and in the face of all the laws against her.

EC Virtue and moral consciousness, says Schrenk-Notzing, are not inherited in any person, man or woman. We inherit only the disposition to goodness and right-willing as we may that of cruelty.

ED The radical preachers of revolt against chastity are fond to assert that chastity has been forced upon women by men. This assertion does not betray profound logic. The entire institution of monogamy, or of marriage for that matter, is in the interest of woman and eminently adapted to her needs only. Woman’s greatest need is to love and to be loved, a man can more readily sublimate his sexual instinct into higher channels.

The same shallowness of observation is shown in catch-phrases, such as this: “Once women married because they were not permitted to work at all, now they marry because they are forced to work beyond their endurance.” And why do men marry? Not for the satisfaction of their sexual desires; this they can have without the valuable privilege of being allowed to support some other men’s daughters. No, men and women marry because, if they are not degenerates, they are driven to marriage by the permanent mating instinct, which is innate in man for the benefit of the offspring.

EE Noeggerat claims that, in the city of New York, of 1000 married men 800 have had gonorrhoea, 90 per cent. of all these have not been healed and can infect their wives. As a result, at least three out of every five married women in New York have gonorrhoea as a gift of their husbands.

These statistics may be somewhat exaggerated, still the percentage of diseased young men is appalling. At least 50 per cent. of young men approaching the age of maturity become infected with venereal diseases in a single year.

Kirchner, of the Prussian ministerium of cultus, claims that about one hundred thousand men suffer daily of venereal diseases within the Prussian monarchy. The result is a loss of a daily income of at least 250,000 marks, or a loss of 90,000,000 marks a year.

Rogers claims that over ninety per cent. of our young men stray from the paths of virtue before marriage; sixty per cent. contract venereal diseases which are difficult to cure. More wives than prostitutes have venereal diseases, innocently contracted from husbands. Thousands of unborn babies are annually killed by parental infection. Sixty per cent. of the blindness in this country is due to venereal diseases. One-eighth of all cases in New York hospitals are venereal. Two hundred thousand infected persons walk the streets of New York daily.

Among men the author meets with in his practice or socially, the man who never had gonorrhoea once at least in his life is an extreme rarity.

EF When a newly married woman experiences a burning pain in urinating, noticing at the same time a certain leucorrhoea, in ninety-nine cases out of a hundred, it is caused by the gonococcus. If two weeks after she was married, she feels pain in her lower abdomen, the case is suspicious of gonorrhoeal salpingitis. The gonorrhoeal infection reaches the tubes about ten to fourteen days after the initial infection of the cervix. The vagina may not be affected at all. Gonorrhoeal vaginitis is exceedingly rare. The pavement epithelium, covering the vaginal surface, seems to afford protection against the specific infection. Gonorrhoeal endometritis is also rare. Gonorrhoea infects the female genital tract by jumps. From the urethra and vulva the infection jumps to the cervix and hence to the tubes and ovaries.

EG According to Neisser there are in Germany thirty thousand blind persons whose loss of sight may be thus accounted for.

EH These gonorrhoeal complications may serve as a deterrent for the individual but would have nothing to do with morality, if they would not also be met with in the innocent party. If gonorrhoea and its complications would only affect the individual that voluntarily exposes itself to infection, it would be of no more moral concern than measles or pneumonia. But gonorrhoea insidiously strikes the innocent women and children. Hence it is subject to the “moral imperative,” “Thou shalt not kill, blind or maim your wife and child.” To give such a loathsome disease to another person is hence a moral crime, apart from the fact that the misconduct of the unchaste man is to the detriment of himself and of the race and is immoral. Still writers who call themselves independent thinkers demand yet better proofs of the immorality of man’s unchastity.

The only excuse for the men who carry gonorrhoea into their families is that they do not know the consequences. As a rule, the misfortune comes upon the family quite unaware. The man cannot even be blamed of negligence. Not only the woman acquires gonorrhoea without her knowledge and in absence of all local or general symptoms, but even the man does not know that he is still harboring infectious material in his genital tract.

Prof. Bum has found gonococci in the urine and in the urethral secretions, five and ten years after the onset of the infection. At such a late period no man ever thinks of still being infectious, and in this way he becomes not infrequently unaware the murderer of his mate.

EI The prevalence of syphilis is estimated at 18 per cent. of the adult population. Ruggles found in New York City, in the better class of families, one-third of the sons of adult age to be infected with syphilis. Syphilis causes about forty per cent. of all miscarriages. The mortality of syphilitic children is about sixty per cent. Syphilis is the only disease transmitted to the offspring in full virulence. Sixty to eighty per cent. of all infected children die before they are born, or come into the world with the mark of death upon them. The mortality of the children who have inherited syphilis from the father is about twenty-eight per cent., of those who have inherited it from the mother is over sixty per cent. A large number of those who survive childhood dies from hereditary syphilis between the ages of ten and twenty.

EJ Let several men in the club or at the saloon-bar touch in their conversation the topic of sex, and they will poke fun at the man who never had a venereal disease.

EK Among the European working-classes and peasants, according to Ellen Key, the free union of love has long been the custom. This premature sexual life contributes to hinder the full bodily and mental development of the lower classes.

EL All ethical possessions in the inner man, his modesty, morality, his divine adoration, his aesthetic and his social service are all due to the repression of sexuality.

EM PflÜger (In Jacobsohn’s Article, St. Petersburg Med. Wochenschr., 1907, p. 97) says: If all the authorities of the world should proclaim the innocuousness of continence, it would have no influence upon youth, for forces are here active which will break every obstacle.

Thus even PflÜger admits that continence is compatible with perfect health and only thinks that the force of sensuality would sweep aside all recommendations of abstinence. Now, about the possibility of total abstinence, there may be a great difference of opinion. But granted absolute abstinence is only an ideal, no ideal can be realized, otherwise it would not be an ideal. We can only approach an ideal, and this would be a great gain in regard to sexual continence. NÄcke says that absolute sexual abstinence is an utopia just as the total abolition of prostitution, public and clandestine, or the absolute abstinence from alcohol. Man’s impulses are too powerful, but they may be restrained and kept in proper bounds.

EN Statistics show that it is not at all the question about the men being continent, but about the boy controlling early passions. Most men contract venereal diseases between the ages of sixteen and twenty-five. The mature man is always able to control his passions. The more healthy, says Chassaignac, and the nearer the normal an individual is, the better he can not only control his passions, but the less is his condition likely to be disturbed by continence. It is the neurasthenic who is most prone to be upset by an attempted or enforced continence and who, as well, is most given to excess.

EO The Talmudists, the keenest observers of human life and conduct, knew this when they said ??? ??? ?? ???? ?????? ??? ??????? ??? (Sanhedrin, p. 107A). “There is a small organ in the body of a man which is always hungry if one is trying to satisfy it, and is always satisfied if one starves it.”

EP The family, i.e., near their father and mother, is the only institution where children were meant to be brought up. No collective work, settlements, vacation homes or asylums can protect or guide friendless children properly. The spiritual and emotional education of the child, the awakening of its higher sentiments can only be carried out in the atmosphere of the parental home, under the guidance of love and affection of those who have given life to this child.

EQ Since men’s deviation from the strict path of chastity jeopardizes the very existence of the race, sexual morality must be binding upon all men, under all conditions without any regard to the original reason for the establishment of the moral law. A law, in its nature, can not acknowledge any exceptions. There may be a case where infection could be excluded with absolute certainty, just as there may be a case where the father’s doubt would have no consequences for the child. Embezzlement is also sometimes allowed and even a duty, as Cicero shows in “De Officiis,” “Si gladium quis apud te sana mente deposuerit, repetat insaniens, reddere peccatum sit officium non reddere.” In a remote future, under communism, as Mardach paints it, all the reasons for male or female sexual morality may become non-existent. Then the standard will surely change. But in our present state of society one standard of morality must be established for men and women, from which no one should have a right to deviate, no matter even if the reasons for the standard are not applicable in the particular case.

ER The imperious instinct which decrees the perpetuation of the race, says Lewis, can be controlled and directed aright by the consistent knowledge of truth. When the young man has been taught the dignity of virility, when he has learned that purity is conducive to bodily development, while vice carries with it the most serious diseases in its train and the danger not only of ruining his own life but also the health of his future bride and the entire progeny, he will not stoop to vice for the gratification of his desires. The average man is not a criminal, he does not wreck the life and health of his wife and children knowingly and wilfully. In most cases he does it through ignorance of the nature and terrible consequences of the disease.