Part 13 (1/2)
Dr. Talmey has said: ”Continence, if long continued, has been claimed to be the cause of impotence. But there is no valid reason for this belief.
To prove the harmfulness of continence an a.n.a.logue is brought forward between the atrophy of a muscle in enforced idleness and the injury to the s.e.x organs in enforced abstinence. But the proof is somewhat feeble.
The essential organs of generation are not muscles, but glands, and who has ever heard of a tear gland atrophying for lack of crying. * * *
There is no valid proof of the harmfulness of total abstinence in a healthy individual. A perfectly healthy man is never injured by abstinence. At least there is no sufficient proof that he ever was; but there are unmistakable proofs that total abstinence does not harm the individual.”
Dr. Stockham has said: ”The testes may be considered a.n.a.logous to the salivary and lachrymal glands, in which there is no fluid secreted except at the demand of their respective functions. The thought of food makes the mouth water for a short time only, while the presence of food causes abundant yield of saliva. It is customary for physicians to a.s.sume that the spermatic secretion is a.n.a.logous to bile, which, when once formed, must be expelled. But subst.i.tute the word 'tears' for bile, and you put before the mind an idea entirely different. Tears, as falling drops, are not essential to life and health. A man may be in perfect health and yet not cry once in five or even fifty years. The lachrymal fluid is ever present, but in such small quant.i.ties that it is unnoticed. Where are tears while they remain unshed? They are ever ready, waiting to spring forth when there is an adequate cause, but they do not acc.u.mulate and distress the man because they are not shed daily, weekly, or monthly. The component elements of the tears are prepared in the system, they are on hand, pa.s.sing through the circulation, ready to mix and flow whenever they are needed; but if they mix, acc.u.mulate and flow without adequate cause, there is a disease of the lachrymal glands.
While there are no exact a.n.a.logies in the body, yet the tears and the spermatic fluids are much more closely a.n.a.logous in their normal manner of secretion and use than are the bile and the s.e.m.e.n. Neither flow of tears nor of s.e.m.e.n is essential to life or health. Both are largely under the control of the imagination, the emotions, and the will; and the flow of either is liable to be arrested in a moment of sudden mental action.”
Parkhurst says: ”The prostatic fluid, according to Robin, is secreted at the moment of e.j.a.c.u.l.a.t.i.o.n. The remaining element of the spermatic secretion is produced, under normal circ.u.mstances, only as required, either for impregnation or for the maintenance of the affectional function. The theory that the sperm is naturally secreted only as it is required, brings it into harmony with other secretions. The tears, the saliva, and the perspiration, are always required in small quant.i.ties, and the secretion is continuous; but if required in great quant.i.ties, the secretion becomes great almost instantly. The mother's milk is chiefly secreted just as it is required for the infant, and when not required the secretion entirely ceases; yet it recommences the moment the birth of another child makes it necessary. * * * A man accustomed to abstinence will not suffer from any acc.u.mulation of secretions, while a man whose absorbing glands have never had occasion to take up the secretions will be in trouble; just as a dairy cow which has not been milked will be in trouble, though if running wild she would never have any necessity for milking. * * * The objection that man needs physical relief from a continuous secretion is answered by the admitted fact that men not deficient in s.e.xual vigor live for months, and probably for years, in strict abstinence, and with no physical inconvenience such as is often complained of by men who happen to be deprived of their accustomed indulgence for a week or two at a time.”
Dr. Nystrom, the eminent Swedish writer on the subject, however, utters the following warning to those who would make hasty generalizations on the subject: ”In speaking of relative abstinence or regulation and command of the s.e.xual instinct, I warn against absolutism in this regard, and especially against the generalizing of abstinence as possible for everybody. Although abstinence during an entire lifetime does not injure certain individuals, it cannot be endured by others for some length of time without undesirable consequences. I therefore oppose the principle of absolute continence as in the main false. It may possibly be applied to a few deeply religious or philosophical persons, but not to the majority of normal people, despite good resolutions and habits. * * * We must consider the different bodily const.i.tutions and pa.s.sions--why some people without difficulty, others with the greatest difficulty, can master their feelings regarding s.e.xual relations. * * *
May those who try to better humanity in s.e.xual respects first give their attention to the subject when well prepared with a rich experience and deep study, for otherwise they cannot give advice which can be followed, and their work should fail as being contrary to human nature.”
TEMPORARY CONTINENCE. Many married couples who are desirous of preventing too-frequent conception, or conception following too soon after the birth of the youngest child, practice the method of refraining from the marital s.e.xual relations during certain periods in which conception is most likely to occur. This custom is said to be favored by those acting under the advice of their religious instructors, and who regard all methods of birth-control other than continence as sinful.
Even the most orthodox objectors to birth-control as a general principle seem to regard this particular method as free from objection, providing that the married couple do not seek to entirely escape parenthood in this manner.
This plan is based upon the well-known, and well-established physiological principle that THE TIME IMMEDIATELY BEFORE THE MENSTRUAL PERIOD, AND STILL MORE, IMMEDIATELY AFTER THE PERIOD IS THE MOST FAVORABLE TO CONCEPTION. Impregnation is most likely to occur just after the menstrual period; while from about two weeks after the beginning of the period, to a few days before the beginning of the next period, is the time of comparative sterility when impregnation and conception are the least likely to occur. Consequently, the authorities hold that the period of from ten to fifteen days after the END of the menstruation is one peculiarly free from the probability of impregnation and conception.
This plan of temporary continence, continuing during the period in which conception is most probable, and terminating when that period has pa.s.sed each month, until the new period approaches, is followed by many married couples with the full approval of the conscience and their religious guides. In many cases the result fulfills the expectations, though as there is a considerable variation observed among different women there is no absolute certainty to the plan considered as a birth-control method--at the best it is but taking advantage of the law of probabilities, the chances being in favor of the result sought.
Semi-Continence.
Semi-Continence (in the sense in which the term is employed herein) consists of the abstinence from the exercise of the procreative functions, while there is a partial manifestation of the s.e.xual relation. Under various fanciful names, backed by as many curious theories, this birth-control method is practiced by very many married couples in this and other countries.
Among the earlier advocates of this general cla.s.s of birth-control methods was Noyes, the founder of the one-time famous Oneida Community, who taught the doctrine of what he called ”Male Continence.” The gist of his teaching was as follows: That the s.e.xual relation (in its entirety) should be exercised solely for the purpose of reproduction, all else being contrary to nature. But, he held, notwithstanding this, there was possible and proper a certain degree of such physical relation which, while not opposing Nature's laws of reproduction, yet was sufficient to afford a complete manifestation of the ”affectional desire and function.” In other words, as a writer has expressed it, ”that one might manifest a marked degree of s.e.xual gratification and still remain continent, while feeling none of the irksome restraints of continence.”
Noyes claimed that his community followed this plan with satisfactory results, the ordinary s.e.xual relations being manifested only when reproduction was specially desired and deliberately decided upon. Noyes claimed that in this way there was no secretion of the seminal fluid, and therefore no waste of the same, and no unnatural practices such attached to the common custom of ”tricking Nature” by methods of preventing impregnation and conception. Parkhurst (who, as we shall see presently, followed Noyes) objected to the Noyes plan, claiming that ”it necessarily stimulates into activity the generative functions of the s.e.xual batteries, and this not only causes a wasteful use of sperm, but diverts the s.e.xual batteries from their affectional function, diminis.h.i.+ng amative attraction.”
In the year 1896, Dr. Alice B. Stockham, of Chicago, published a book called ”Karezza” which has since attained an enormous sale, the leading principle of which seems to have been almost similar to that of Noyes, as above stated. The book was built around the idea previously announced by the same author in an earlier book, which she stated as follows: ”By some a theory called 'secular absorption' is advanced. This involves intercourse without culmination.” In her book ”Karezza” this author further stated: ”Karezza so consummates marriage that through the power of will, and loving thoughts, the crisis is not reached, but a complete control by both husband and wife is maintained throughout the entire relation, a conscious conservation of the creative energy. * * * It is both a union on the affectional plane, and a preparation for the best possible conditions for procreation.”
About 1882, Henry M. Parkhurst published a booklet called ”Diana,” which since that time has pa.s.sed through several editions, and has had a large number of readers. The principle advocated is radically different from that of Noyes or Dr. Stockham, above mentioned, although some of the writings of Dr. Stockham seem to favor the Parkhurst idea as much as the one advanced by herself. Parkhurst, as we may see by reference to a quotation from him in connection with the Noyes' idea, did not approve of the ”male continence” as taught by the latter, although he seems to have considered it a step in the right direction.
The gist of the Parkhurst idea is expressed in the following quotations from his booklet, ”Diana”: ”In order to secure proper and durable relations between the s.e.xes, it is necessary to live in harmony with the law of Alphism, that is ABSTINENCE EXCEPT FOR PROCREATION. But if that principle is adopted alone, no means being taken to provide for the due exercise of the s.e.xual faculties, it will likely be abandoned or lead to a life of asceticism. In order to make Alphism practicable for ordinary men and women, another law has to be observed, that is, the law of s.e.xUAL SATISFACTION FROM s.e.xUAL CONTACT; understanding by the term 'contact' not merely physical external contact, but using the term in its more general sense to include s.e.xual companions.h.i.+p, or even correspondence, bringing the minds into mental contact. The observance of this law will lead to complete and enduring satisfaction in abstinence.
”It is an observed fact that contact incites to activity the affectional action, * * * extending over the whole frame, and by their activities satisfies them, without calling into action the special generative function of the generative organs. And it is also an observed fact that the repression of this affectional activity naturally creates a desire for the exercise of the other; so that a true remedy for s.e.xual intemperance is the full satisfaction of the affectional mode of activity by frequent and free s.e.xual contact. s.e.xual satisfaction may be obtained by personal presence, conversation, a clasp of the hands, kissing, caressing, embracing, personal contact with or without the intervention of dress.
”The exercise of the affectional function tends to satiety and exhaustion in the same way as all other physical or mental exercise; but if it is not carried to excess it is a permanent benefit. * * * The principle of Alphism will tend to diminish prost.i.tution, not only by diminis.h.i.+ng s.e.xual intemperance, even if the principle is not at once accepted in practice to the full extent, thus diminis.h.i.+ng the temptation of the present generation, and the hereditary temptation of future generations; but also by correcting the physiological error which has led astray so many, i. e., that total abstinence is not conducive to health, or to the highest physical pleasure, but that the ordinary physical relation is an essential feature in male existence.
”To avoid misapprehension, these two theories should be clearly defined and the distinction between them explained. The doctrine of Alphism is confined to one principle, i. e., THE LAW OF ABSTINENCE EXCEPT FOR PROCREATION. Those who believe in this doctrine may be divided into different cla.s.ses. Some believe in it as a matter of duty, to be enforced by precept and self-denial; and some believe in it as a matter of right, requiring no self-denial. In the latter is included the doctrine of 'Diana,' which may be defined as THE LAW OF s.e.xUAL SATISFACTION FROM s.e.xUAL CONTACT. In other words, Dianism is Alphism as the result of s.e.xual equilibration.”
The general idea of Parkhurst, and those who have followed his teachings in some modified or adapted form, may be said to be based upon the following general proposition: That there is a dual function in the s.e.xual relations, which may be stated as follows: (1) the function exercised from purely physiological causes, and which expresses the desire for the relation resulting in procreation; and (2) the function exercised from emotional causes, and which expresses what may be called the ”affectional desire,” i. e., the desire for the embrace, caress, fondling, and general companions.h.i.+p with the loved one of the other s.e.x.
The first one of these phases, i. e., the reproductive function, is manifested by the lower animals as well as by man, and is elemental and primitive in character. It is often manifested by man without the accompaniment of the affectional function, and at times seems to be almost entirely divorced from the idea of high human affection. The second one of these phases, i. e., the affectional function, usually accompanied the procreative function in the human s.e.xual relation, at least in the highest forms of that relation. But also, it may be and often is manifested independently of the procreative function by men and women of refinement. In fact, it would seem to be the form of physical attraction accompanying the very highest phase of love, particularly in women.
It is this affectional function which is manifested by betrothed lovers in their beautiful period of mutual understanding, sympathy, and affection. It is that characteristic of the courting days which is so precious to the woman, but which is too often sadly missed by the wife after the honeymoon. It exists often before the fires of pa.s.sion are kindled, and it persists often after the flame of pa.s.sion has died away.
It is the expression of the purest love of youth, and of the tenderest affection of age. It is this form of s.e.xual relation, physical though it may be, that is the outgrowth of evolution in man. May it not be that in this way man has ”improved upon the s.e.xual habits of the animals”; and that when man violates the natural restrictions held sacred by animal life, and indulges in excessive s.e.xual relations in and out of season, that he is really manifesting a degenerative tendency instead of taking an upward step on the evolutionary scale.
There have been many excellent authorities who have held that this affectional function, and its manifestation, is far better calculated to satisfy the s.e.xual instincts of advanced men and women than is the ordinary physical s.e.xual relation. They claim that in the higher form of this affectional relation is to be found the secret of the joy, bliss, and happiness of the betrothed lovers, which alas! too often disappear when the other form of the relation is manifested, particularly when manifested to excess in the manner customary to so many married men.
They claim that in the recognition of this fact of human life and love is to be found the secret of married happiness between wedded advanced and cultured individuals. They a.s.sert that the experience of the race, rightly considered and understood, full proves this contention.
Edward Carpenter has the following to say on this point: ”It is a matter of common experience that the unrestrained outlet of the purely physical desire leaves the nature drained of its higher love-forces. * * * There are grounds for believing in the trans.m.u.tability of the various forms of the pa.s.sion, and grounds for thinking that the sacrifice of a lower phase may sometimes be the only condition on which a higher and more durable phase can be attained; and that, therefore, restraint (which is absolutely necessary at times) has its compensation. Anyone who has once realized how glorious a thing love is in its essence, and how indestructible, will hardly need to call anything that leads to it a sacrifice; and he is indeed a master of life who, accepting the grosser desires as they come to his body, and not refusing them, knows how to transform them at will into the most rare and fragrant flowers of human emotion * * * Between lovers, then, a kind of hardy temperance is to be recommended--for all reasons, but especially because it lifts their satisfaction and delight in each other out of the regions of ephemeralities (which too often turn into dull indifference and satiety) into the region of more lasting things--one step nearer at any rate to the eternal kingdom.