OBSERVATION III.-Aged 29, recently married, belonging to a neurotic and morbid family, herself healthy, and living usually in the country; vivacious, pa.s.sionate, enthusiastic, intellectual, and taking a prominent part in philanthropic schemes and munic.i.p.al affairs; at the same time, fond of society, and very attractive to men. For many years she had been accustomed to excite herself, though she felt it was not good for her. The habit was merely practiced faute de mieux. "I used to sit on the edge of the bed sometimes," she said, "and it came over me so strongly that I simply couldn"t resist it. I felt that I should go mad, and I thought it was better to touch myself than be insane.... I used to press my c.l.i.toris in.... It made me very tired afterward-not like being with my husband." The confession was made from a conviction of the importance of the subject, and with the hope that some way might be found out of the difficulties which so often beset women.
OBSERVATION IV.-Unmarried, aged 27; possesses much force of character and high intelligence; is actively engaged in a professional career. As a child of seven or eight she began to experience what she describes as lightning-like sensations, "mere, vague, uneasy feelings or momentary twitches, which took place alike in the v.u.l.v.a or the v.a.g.i.n.a or the uterus, not amounting to an o.r.g.a.s.m and nothing like it." These sensations, it should be added, have continued into adult life. "I always experience them just before menstruation, and afterward for a few days, and, occasionally, though it seems to me not so often, during the period itself. I may have the sensation four or five times during the day; it is not dependent at all upon external impressions, or my own thoughts, and is sometimes absent for days together. It is just one flash, as if you would snap your fingers, and it is over."
As a child, she was, of course, quite unconscious that there was anything s.e.xual in these sensations. They were then usually a.s.sociated with various imaginary scenes. The one usually indulged in was that a black bear was waiting for her up in a tree, and that she was slowly raised up toward the bear by means of ropes and then lowered again, and raised, feeling afraid of being caught by the bear, and yet having a morbid desire to be caught. In after years she realized that there was a physical s.e.xual cause underlying these imaginations, and that what she liked was a feeling of resistance to the bear giving rise to the physical sensation.
At a somewhat later age, though while still a child, she cherished an ideal pa.s.sion for a person very much older than herself, this pa.s.sion absorbing her thoughts for a period of two years, during which, however, there was no progress made in physical sensation. It was when she was nearly thirteen years of age, soon after the appearance of menstruation, and under the influence of this ideal pa.s.sion, that she first learned to experience conscious o.r.g.a.s.m, which was not a.s.sociated with the thought of any person. "I did not a.s.sociate it with anything high or beautiful, owing to the fact that I had imbibed our current ideas in regard to s.e.xual feelings, and viewed them in a very poor light indeed." She considers that her s.e.xual feelings were stronger at this period than at any other time in her life. She could, however, often deny herself physical satisfaction for weeks at a time, in order that she might not feel unworthy of the object of her ideal pa.s.sion. "As for the s.e.xual satisfaction," she writes, "it was experimental. I had heard older girls speak of the pleasure of such feelings, but I was not taught anything by example, or otherwise. I merely rubbed myself with the wash-rag while bathing, waiting for a result, and having the same peculiar feeling I had so often experienced. I am not aware of any ill effects having resulted, but I felt degraded, and tried hard to overcome the habit. No one had spoken to me of the habit, but from the secrecy of grown people, and pa.s.sages I had heard from the Bible, I conceived the idea that it was a reprehensible practice. And, while this did not curb my desire, it taught me self-control, and I vowed that each time should be the last. I was often able to keep the resolution for two or three weeks." Some four years later she gradually succeeded in breaking herself of the practice in so far as it had become a habit; she has, however, acquired a fuller knowledge of s.e.xual matters, and, though she has still a great dread of masturbation as a vice, she does not hesitate to relieve her physical feelings when it seems best to her to do so. "I am usually able to direct my thoughts from these sensations," she writes, "but if they seem to make me irritable or wakeful, I relieve myself. It is a physical act, una.s.sociated with deep feeling of any kind. I have always felt that it was a rather unpleasant compromise with my physical nature, but certainly necessary in my case. Yet, I have abstained from gratification for very long periods. If the feeling is not strong at the menstrual period, I go on very well without either the sensation or the gratification until the next period. And, strange as it may seem, the best antidote I have found and the best preventive is to think about spiritual things or someone whom I love. It is simply a matter of training, I suppose,-a sort of mental gymnastics,-which draws the attention away from the physical feelings." This lady has never had any s.e.xual relationships, and, since she is ambitious, and believes that the s.e.xual emotions may be transformed so as to become a source of motive power throughout the whole of life, she wishes to avoid such relationships.
OBSERVATION V.-Unmarried, aged 31, in good health, with, however, a somewhat hysterical excess of energy. "When I was about 26 years of age," she writes, "a friend came to me with the confession that for several years she had m.a.s.t.u.r.b.a.t.ed, and had become such a slave to the habit that she severely suffered from its ill effects. At that time I had never heard of self-abuse by women. I listened to her story with much sympathy and interest, but some skepticism, and determined to try experiments upon myself, with the idea of getting to understand the matter in order to a.s.sist my friend. After some manipulation, I succeeded in awakening what had before been unconscious and unknown. I purposely allowed the habit to grow upon me, and one night-for I always operated upon myself before going to sleep, never in the morning-I obtained considerable pleasurable satisfaction, but the following day my conscience awoke; I also felt pain located at the back of my head and down the spinal column. I ceased my operations for a time, and then began again somewhat regularly, once a month, a few days after menstruation. During those months in which I exercised moderation, I think I obtained much local relief with comparatively little injury, but, later on, finding myself in robust health, I increased my experiments, the habit grew upon me, and it was only with an almost superhuman effort that I broke myself free. Needless to say that I gave no a.s.sistance to my suffering friend, nor did I ever refer to the subject after her confession to me.
"Some two years later I heard of s.e.xual practices between women as a frequent habit in certain quarters. I again interested myself in masturbation, for I had been told something that led me to believe that there was much more for me to discover. Not knowing the most elementary physiology, I questioned some of my friends, and then commenced again. I restricted myself to relief from local congestion and irritation by calling forth the emission of mucus, rather than by seeking pleasure. At the same time, I sought to discover what manipulation of the c.l.i.toris would lead to. The habit grew upon me with startling rapidity, and I became more or less its slave, but I suffered from no very great ill effects until I started in search of more discoveries. I found that I was a complete ignoramus as to the formation of a woman"s body, and by experiments upon myself sought to discover the v.a.g.i.n.a. I continued my operations until I obtained an entrance. I think the rough handling of myself during this final stage disturbed my nervous system, and caused me considerable pain and exhaustion at the back of my head, the spinal column, the back of my eyes, and a general feeling of languor, etc.
"I could not bear to be the slave of a habit, and after much suffering and efforts, which only led to falls to lower depths of conscious failure, my better self rebelled, until, by a great effort and much prayer, I kept myself pure for a whole week. This partial recovery gave me hope, but then I again fell a victim to the habit, much to my chagrin, and became hopeless of ever retracing my steps toward my ideal of virtue. For some days I lost energy, spirit, and hope; my nervous system appeared to be ruined, but I did not really despair of victory in the end. I thought of all the drunkards chained by their intemperate habits, of inveterate smokers who could not exist without tobacco, and of all the various methods by which men were slaves, and the longing to be freed of what had, in my case, proved to be a painful and unnecessary habit, increased daily until, after one night when I struggled with myself for hours, I believed I had finally succeeded.
"At times, when I reached a high degree of s.e.xual excitement, I felt that I was at least one step removed from those of morbid and repressed s.e.x, who had not the slightest suspicion of the latent joys of womanhood within them. For a little while the habit took the shape of an exalted pa.s.sion, but I rapidly tired it out by rough, thoughtless, and too impatient handling. Revulsion set in with the pain of an exhausted and badly used nervous system, and finding myself the slave of a pa.s.sion, I determined to endeavor to be its master.
"In conclusion, I should say that masturbation has proved itself to be to me one of the blind turnings of my life"s history, from which I have gained much valuable experience."
The practice was, however, by no means thus dismissed. Some time later the subject writes: "I have again restarted masturbation for the relief of localized feelings. One morning I was engaged in reading a very heavy volume which, for convenience sake, I held in my lap, leaning back on my chair. I had become deep in my study for an hour or so when I became aware of certain feelings roused by the weight of the book. Being tempted to see what would happen by such conduct, I shifted so that the edge of the volume came in closer contact. The pleasurable feelings increased, so I gave myself up to my emotions for some thirty minutes.
"Notwithstanding the intense pleasure I enjoyed for so long a period, I maintain that it is wiser to refrain, and, although I admit in the same breath that, by gentle treatment, such pleasure may be harmless to the general health, it does lead to a desire for solitude, which is not conducive to a happy frame of mind. There is an accompanying reticence of speech concerning the pleasure, which, therefore, appears to be unnatural, like the eating of stolen fruit. After such an event, one seems to require to fly to the woods, and to listen to the song of the birds, so as to shake off after-effects."
In a letter dated some months later, she writes: "I think I have risen above the masturbation habit." In the same letter the writer remarks: "If I had consciously abnormal or unsatisfied appet.i.tes I would satisfy them in the easiest and least harmful way."
Again, eighteen months later, she writes: "It is curious to note that for months this habit is forgotten, but awakens sometimes to self-a.s.sertion. If a feeling of pressure is felt in the head, and a slight irritation elsewhere, and experience shows that the time has come for pacification, exquisite pleasure can be enjoyed, never more than twice a month, and sometimes less often."
OBSERVATION VI.-Unmarried, actively engaged in the practice of her profession. Well-developed, feminine in contour, but boyish in manner and movements; strong, though muscles small, and healthy, with sound nervous system; never had anaemia. Thick brown hair; pubic hair thick, and hair on toes and legs up to umbilicus; it began to appear at the age of 10 (before pubic hair) and continued until 18. A few stray hairs round nipples, and much dark down on upper lip, as well as light down on arms and hands. Hips, normal; nates, small; l.a.b.i.a minora, large; and c.l.i.toris, deeply hooded. Hymen thick, v.a.g.i.n.a, probably small. Considerable pigmentation of parts. Menstruation began at 15, but not regular till 17; is painless and scanty; the better the state of health, the less it is. No change of s.e.xual or other feelings connected with it; it lasts one to three days.
"I believe," she writes, "my first experience of physical s.e.x sensations was when I was about 16, and in sleep. But I did not then recognize it, and seldom, indeed, gave the subject of s.e.x a thought. I was a child far beyond the age of childhood. The accompanying dreams were disagreeable, but I cannot remember what they were about. It was not until I was nearly 19 that I knew the s.e.xual o.r.g.a.s.m in my waking state. It surprised me completely, but I knew that I had known it before in my sleep.
"The knowledge came one summer when I was leading a rather isolated life, and my mind was far from s.e.x subjects, being deep in books, Carlyle, Ruskin, Huxley, Darwin, Scott, etc. I noticed that when I got up in the morning I felt very hot and uncomfortable. The c.l.i.toris and the parts around were swollen and erect, and often tender and painful. I had no idea what it was, but found I was unable to pa.s.s my water for an hour or two. One day, when I was straining a little to pa.s.s water, the full o.r.g.a.s.m occurred. The next time it happened, I tried to check it by holding myself firmly, of course, with the opposite result. I do not know that I found it highly pleasurable, but it was a very great relief. I allowed myself a good many experiments, to come to a conclusion in the matter, and I thought about it. I was much too shy to speak to any one, and thought it was probably a sin. I tried not to do it, and not to think about it, saying to myself that surely I was lord of my body. But I found that the matter was not entirely under my control. However unwilling or pa.s.sive I might be, there were times when the involuntary discomfort was not in my keeping. My touching myself or not did not save me from it. Because it sometimes gave me pleasure, I thought it might be a form of self-indulgence, and did not do it until it could scarcely be helped. Soon the o.r.g.a.s.m began to occur fairly frequently in my sleep, perhaps once or twice a week. I had no erotic dreams, then or at any other time, but I had nights of restless sleep, and woke as it occurred, dreaming that it was happening, as, in fact, it was. At times I hardly awoke, but went to sleep again in a moment. I continued for two or three years to be sorely tried by day at frequent intervals. I acquired a remarkable degree of control, so that, though one touch or steadily directed thought would have caused the o.r.g.a.s.m, I could keep it off, and go to sleep without "wrong doing." Of course, when I fell asleep, my control ended. All this gave me a good deal of physical worry, and kept my attention unwillingly fixed upon the matter. I do not think my body was readily irritable, but I had unquestionably very strong s.e.xual impulses.
"After a year or two, when I was working hard, I could not afford the attention the control cost me, or the prolonged mitigated s.e.xual excitement it caused. I took drugs for a time, but they lost effect, produced la.s.situde, and agreed with me badly. I therefore put away my scruples and determined to try the effect of giving myself an instant and business-like relief. Instead of allowing my feelings to gather strength, I satisfied them out of hand. Instead of five hours of heat and discomfort, I did not allow myself five minutes, if I could help it.
"The effect was marvelous. I practically had no more trouble. The thing rarely came to me at all by day, and though it continued at times by night, it became less frequent and less strong; often it did not wake me. The erotic images and speculations that had begun to come to me died down. I left off being afraid of my feelings, or, indeed, thinking about them. I may say that I had decided that I should be obliged to lead a single life, and that the less I thought about matters of s.e.x, the more easy I should find life. Later on I had religious ideas which helped me considerably in my ideals of a decent, orderly, self-contained life. I do not lay stress on these; they were not at all emotional, and my physical and psychical development do not appear to have run much on parallel lines. I had a strong moral sense before I had a religious one, and a "common-sense" which I perhaps trusted more than either.
"When I was about 28 I thought I might perhaps leave off the habit of regular relief I had got into. (It was not regular as regards time, being anything from one day to six weeks.) The change was probably made easier by a severe illness I had had. I gave this abstinence a fair trial for several years (until I was about 34), but my nocturnal manifestations certainly gathered strength, especially when I got much better in health, and, finally, as at p.u.b.erty, began to worry my waking life. I reasoned that by my attempt at abstinence I had only exchanged control for uncontrol, and reverted to my old habits of relief, with the same good results as before. The whole trouble subsided and I got better at once. (The o.r.g.a.s.m during sleep continued, and occurs about once a fortnight; it is increased by change of air, especially at the seaside, when it may occur on two or three nights running.) I decided that, for the proper control of my single life, relief was normal and right. It would be very difficult for anyone to demonstrate the contrary to me. My aim has always been to keep myself in the best condition of physical and mental balance that a single person is capable of."
There is some interest in briefly reviewing the remarkable transformations in the att.i.tude toward masturbation from Greek times down to our own day. The Greeks treated masturbation with little opprobrium. At the worst they regarded it as unmanly, and Aristophanes, in various pa.s.sages, connects the practice with women, children, slaves, and feeble old men. aeschines seems to have publicly brought it as a charge against Demosthenes that he had practiced masturbation, though, on the other hand, Plutarch tells us that Diogenes-described by Zeller, the historian of Greek philosophy, as "the most typical figure of ancient Greece"-was praised by Chrysippus, the famous philosopher, for masturbating in the market-place. The more strenuous Romans, at all events as exemplified by Juvenal and Martial, condemned masturbation more vigorously.[347] Aretaeus, without alluding to masturbation, dwells on the tonic effects of retaining the s.e.m.e.n; but, on the other hand, Galen regarded the retention of s.e.m.e.n as injurious, and advocated its frequent expulsion, a point of view which tended to justify masturbation. In cla.s.sical days, doubtless, masturbation and all other forms of the auto-erotic impulse were comparatively rare. So much scope was allowed in early adult age for h.o.m.os.e.xual and later for heteros.e.xual relationships that any excessive or morbid development of solitary self-indulgence could seldom occur. The case was altered when Christian ideals became prominent. Christian morality strongly proscribed s.e.xual relationships except under certain specified conditions. It is true that Christianity discouraged all s.e.xual manifestations, and that therefore its ban fell equally on masturbation, but, obviously, masturbation lay at the weakest line of defence against the a.s.saults of the flesh; it was there that resistance would most readily yield. Christianity thus probably led to a considerable increase of masturbation. The attention which the theologians devoted to its manifestations clearly bears witness to their magnitude. It is noteworthy that Mohammedan theologians regarded masturbation as a Christian vice. In Islam both doctrine and practice tended to encourage s.e.xual relationships, and not much attention was paid to masturbation, nor even any severe reprobation directed against it. Omer Haleby remarks that certain theologians of Islam are inclined to consider the practice of masturbation in vogue among Christians as allowable to devout Mussulmans when alone on a journey; he himself regards this as a practice good neither for soul nor body (seminal emissions during sleep providing all necessary relief); should, however, a Mussulman fall into this error, G.o.d is merciful![348]
In Theodore"s Penitential of the seventh century, forty days" penance is prescribed for masturbation. Aquinas condemned masturbation as worse than fornication, though less heinous than other s.e.xual offences against Nature; in opposition, also, to those who believed that distillatio usually takes place without pleasure, he observed that it was often caused by s.e.xual emotion, and should, therefore, always be mentioned to the confessor. Liguori also regarded masturbation as a graver sin than fornication, and even said that distillatio, if voluntary and with notable physical commotion, is without doubt a mortal sin, for in such a case it is the beginning of a pollution. On the other hand, some theologians have thought that distillatio may be permitted, even if there is some commotion, so long as it has not been voluntarily procured, and Caramuel, who has been described as a theological enfant terrible, declared that "natural law does not forbid masturbation," but that proposition was condemned by Innocent XI. The most enlightened modern Catholic view is probably represented by Debreyne, who, after remarking that he has known pious and intelligent persons who had an irresistible impulse to m.a.s.t.u.r.b.a.t.e, continues: "Must we excuse, or condemn, these people? Neither the one nor the other. If you condemn and repulse absolutely these persons as altogether guilty, against their own convictions, you will perhaps throw them into despair; if, on the contrary, you completely excuse them, you maintain them in a disorder from which they may, perhaps, never emerge. Adopt a wise middle course, and, perhaps, with G.o.d"s aid, you may often cure them."
Under certain circ.u.mstances some Catholic theologians have permitted a married woman to m.a.s.t.u.r.b.a.t.e. Thus, the Jesuit theologian, Gury, a.s.serts that the wife does not sin "quae se ipsam tactibus excitat ad seminationem statim post copulam in qua vir solus seminavit." This teaching seems to have been misunderstood, since ethical and even medical writers have expended a certain amount of moral indignation on the Church whose theologians committed themselves to this statement. As a matter of fact, this qualified permission to m.a.s.t.u.r.b.a.t.e merely rests on a false theory of procreation, which is clearly expressed in the word seminatio. It was believed that e.j.a.c.u.l.a.t.i.o.n in the woman is as necessary to fecundation as e.j.a.c.u.l.a.t.i.o.n in the man. Galen, Avicenna, and Aquinas recognized, indeed, that such feminine semination was not necessary; Sanchez, however, was doubtful, while Suarez and Zacchia, following Hippocrates, regarded it as necessary. As s.e.xual intercourse without fecundation is not approved by the Catholic Church, it thus became logically necessary to permit women to m.a.s.t.u.r.b.a.t.e whenever the e.j.a.c.u.l.a.t.i.o.n of mucus had not occurred at or before coitus.
The belief that the emission of v.a.g.i.n.al mucus, under the influence of s.e.xual excitement in women, corresponded to spermatic emission, has led to the practice of masturbation on hygienic grounds. Garnier (Celibat, p. 255) mentions that Mesue, in the eighteenth century, invented a special pessary to take the place of the p.e.n.i.s, and, as he stated, effect the due expulsion of the feminine sperm.
Protestantism, no doubt, in the main accepted the general Catholic, tradition, but the tendency of Protestantism, in reaction against the minute inquisition of the earlier theologians, has always been to exercise a certain degree of what it regarded as wholesome indifference toward the less obvious manifestations of the flesh. Thus in Protestant countries masturbation seems to have been almost ignored until Tissot, combining with his reputation as a physician the fanaticism of a devout believer, raised masturbation to the position of a colossal bogy which during a hundred years has not only had an unfortunate influence on medical opinion in these matters, but has been productive of incalculable harm to ignorant youth and tender consciences. During the past forty years the efforts of many distinguished physicians-a few of whose opinions I have already quoted-have gradually dragged the bogy down from its pedestal, and now, as I have ventured to suggest, there is a tendency for the reaction to be excessive. There is even a tendency to-day to regard masturbation, with various qualifications, as normal. Remy de Gourmont, for instance, considers that masturbation is natural because it is the method by which fishes procreate: "All things considered, it must be accepted that masturbation is part of the doings of Nature. A different conclusion might be agreeable, but in every ocean and under the reeds of every river, myriads of beings would protest."[349] Tillier remarks that since masturbation appears to be universal among the higher animals we are not ent.i.tled to regard it as a vice; it has only been so considered because studied exclusively by physicians under abnormal conditions.[350] Hirth, while a.s.serting that masturbation must be strongly repressed in the young, regards it as a desirable method of relief for adults, and especially, under some circ.u.mstances, for women.[351] Venturi, a well-known Italian alienist, on the other hand, regards masturbation as strictly physiological in youth; it is the normal and natural pa.s.sage toward the generous and healthy pa.s.sion of early manhood; it only becomes abnormal and vicious, he holds, when continued into adult life.
The appearance of masturbation at p.u.b.erty, Venturi considers, "is a moment in the course of the development of the function of that organ which is the necessary instrument of s.e.xuality." It finds its motive in the satisfaction of an organic need having much a.n.a.logy with that which arises from the tickling of a very sensitive cutaneous surface. In this masturbation of early adolescence lies, according to Venturi, the germ of what will later be love: a pleasure of the body and of the spirit, following the relief of a satisfied need. "As the youth develops, onanism becomes a s.e.xual act comparable to coitus as a dream is comparable to reality, imagery forming in correspondence with the desires. In its fully developed form in adolescence," Venturi continues, "masturbation has an almost hallucinatory character; onanism at this period psychically approximates to the true s.e.xual act, and pa.s.ses insensibly into it. If, however, continued on into adult age, it becomes morbid, pa.s.sing into erotic fetichism; what in the inexperienced youth is the natural auxiliary and stimulus to imagination, in the degenerate onanist of adult age is a sign of arrested development. Thus, onanism," the author concludes, "is not always a vice such as is fiercely combated by educators and moralists. It is the natural transition by which we reach the warm and generous love of youth, and, in natural succession to this, the tranquil, positive, matrimonial love of the mature man." (Silvio Venturi, Le Degenerazioni Psico-sessuale, 1892, pp. 6-9.)
It may be questioned whether this view is acceptable even for the warm climate of the south of Europe, where the impulses of s.e.xuality are undoubtedly precocious. It is certainly not in harmony with general experience and opinion in the north; this is well expressed in the following pa.s.sage by Edward Carpenter (International Journal of Ethics, July, 1899): "After all, purity (in the sense of continence) is of the first importance to boyhood. To prolong the period of continence in a boy"s life is to prolong the period of growth. This is a simple physiological law, and a very obvious one; and, whatever other things may be said in favor of purity, it remains, perhaps, the most weighty. To introduce sensual and s.e.xual habits-and one of the worst of them is self-abuse-at an early age, is to arrest growth, both physical and mental. And what is even more, it means to arrest the capacity for affection. All experience shows that the early outlet toward s.e.x cheapens and weakens affectional capacity."
I do not consider that we can decide the precise degree in which masturbation may fairly be called normal so long as we take masturbation by itself. We are thus, in conclusion, brought back to the point which I sought to emphasize at the outset: masturbation belongs to a group of auto-erotic phenomena. From one point of view it may be said that all auto-erotic phenomena are unnatural, since the natural aim of the s.e.xual impulse is s.e.xual conjunction, and all exercise of that impulse outside such conjunction is away from the end of Nature. But we do not live in a state of Nature which answers to such demands; all our life is "unnatural." And as soon as we begin to restrain the free play of s.e.xual impulse toward s.e.xual ends, at once auto-erotic phenomena inevitably spring up on every side. There is no end to them; it is impossible to say what finest elements in art, in morals, in civilization generally, may not really be rooted in an auto-erotic impulse. "Without a certain overheating of the s.e.xual system," said Nietzsche, "we could not have a Raphael." Auto-erotic phenomena are inevitable. It is our wisest course to recognize this inevitableness of s.e.xual and trans.m.u.ted s.e.xual manifestations under the perpetual restraints of civilized life, and, while avoiding any att.i.tude of excessive indulgence or indifference,[352] to avoid also any att.i.tude of excessive horror, for our horror not only leads to the facts being effectually veiled from our sight, but itself serves to manufacture artificially a greater evil than that which we seek to combat.
The s.e.xual impulse is not, as some have imagined, the sole root of the most ma.s.sive human emotions, the most brilliant human apt.i.tudes,-of sympathy, of art, of religion. In the complex human organism, where all the parts are so many-fibred and so closely interwoven, no great manifestation can be reduced to one single source. But it largely enters into and molds all of these emotions and apt.i.tudes, and that by virtue of its two most peculiar characteristics: it is, in the first place, the deepest and most volcanic of human impulses, and, in the second place,-unlike the only other human impulse with which it can be compared, the nutritive impulse,-it can, to a large extent, be trans.m.u.ted into a new force capable of the strangest and most various uses. So that in the presence of all these manifestations we may a.s.sert that in a real sense, though subtly mingled with very diverse elements, auto-erotism everywhere plays its part. In the phenomena of auto-erotism, when we take a broad view of those phenomena, we are concerned, not with a form of insanity, not necessarily with a form of depravity, but with the inevitable by-products of that mighty process on which the animal creation rests.
[289]
For a bibliography of masturbation, see Rohleder, Die Masturbation, pp. 11-18; also, Arthur MacDonald, Le Criminel Type, pp. 227 et seq.; cf. G. Stanley Hall, Adolescence, vol. i, pp. 432 et seq.
[290]
Oskar Berger, Archiv fur Psychiatrie, Bd. 6, 1876.
[291]
Die Masturbation, p. 41.
[292]
Dukes, Preservation of Health, 1884, p. 150.
[293]
G. Stanley Hall, Adolescence, vol. i, p. 434.
[294]
F. S. Brockman, "A Study of the Moral and Religious Life of Students in the United States," Pedagogical Seminary, September, 1902. Many pitiful narratives are reproduced.
[295]
Moraglia, "Die Onanie beim normalen Weibe und bei den Prost.i.tuten," Zeitschrift fur Criminal-Anthropologie, 1897, p. 489. It should be added that Moraglia is not a very critical investigator. It is probable, however, that on this point his results are an approximation to the truth.
[296]
Ernst, "Anthropological Researches on the Population of Venezuela," Memoirs of the Anthropological Society, vol. iii, 1870, p. 277.
[297]
Niceforo, Il Gergo nei Normali, etc., 1897, cap. V.
[298]
Debreyne, Mchialogie, p. 64. Yet theologians and casuists, Debreyne remarks, frequently never refer to masturbation in women.
[299]
Stanley Hall, op. cit., vol. i, p. 34. Hall mentions, also, that masturbation is specially common among the blind.
[300]
Moraglia, Archivio di Psichiatria, vol. xvi, fasc. 4 and 5, p. 313.
[301]
See his careful study, "Die s.e.xuellen Perversitaten in der Irrenanstalt," Psychiatrische Bladen, No. 2. 1899.
[302]
Venturi, Degenerazioni Psico-sessuali, pp. 105, 133, 148, 152.
[303]
J. P. West, Transactions of the Ohio Pediatric Society, 1895. Abstract in Medical Standard, November, 1895; cases are also recorded by J. T. Winter, "Self-abuse in Infancy and Childhood," American Journal Obstetrics, June, 1902.