it is very doubtful whether any success could be hoped for, as a lightness in sexual matters may be a symptom of an artistic age, but surely is not its cause. The artist may love to drink, but the drink does not make an artist. An æsthetic community may reach its best when it is freed from sexual censorship, but throwing the censor out of the house would not add anything to the æsthetic inspiration of a society which is instinctively indifferent to the artistic calling. Above all, the question for us is not whether the sexual overeducation may have certain pleasant side effects: we ask only how far it succeeds in its intended chief effect of improving morally the social community.
In fact, neither feminism nor æstheticism could have secured this indulgence of the community in the new movement, if one more direct argument had not influenced the conviction of some of our leaders. They reason around one central thought—namely, that the old policy of silence, in which they grew up, has been tried and has shown itself unsuccessful. The horrible dimensions which the social evil has taken, the ruinous effects on family life and national health, are before us. The old policy must therefore be wrong. Let us try with all our might the reform, however disgusting its first appearance may be. This surely is the virile argument of men who know what they are aiming at. And yet it is based on fundamental psychological misapprehensions. It is a great confusion of causes and effects. The misery has this distressing form not on account of the policy of silence, but in spite of it, or rather it took the tremendous dimensions of to-day at the same time that the dam of silence was broken and the flood of sexual gossip rushed in.
We find exactly this relation throughout the history of civilized mankind. To be sure, some editorial writers behave as if the erotic calamity of the day were something unheard of, and as if it demanded a new remedy. The historical retrospect leaves no doubt that periods of sexual tension and of sexual relaxation, of hysteric erotic excitement and of a certain cool indifference have alternated throughout thousands of years. And whenever an age was unusually immoral and lascivious, it was always also a period in which under the mask of scientific interest or social frankness or æsthetic openmindedness the sexual problems were matters of freest discussion. The periods of austerity and restraint, on the other hand, were always characterized also by an unwillingness to talk about sexual relations and to show them in their animal nakedness. Antiquity knew those ups and downs, mediæval times knew them, and in modern centuries the fluctuations have been still more rapid. As soon as a moral age with its policy of silence is succeeded by an immoral age, it is certainly a very easy historical misconstruction to say that the immorality resulted from the preceding conspiracy of silence and that the immorality would disappear if the opposite scheme of frankest speech were adopted. But the fact that this argument is accepted and that the overwhelming majority hails the new régime with enthusiasm is nothing but an almost essential part of the new period, which has succeeded the time of modesty.
Sexual discussion and sexual immorality have always been parts of one circle; sexual silence and moral restraint form another circle. The change from one to the other has come in the history of mankind, usually through new conditions of life, and the primary factor has not been any policy of keeping quiet in respect or of gossiping in curiosity, but the starting point has generally been a change in the life habits. When new wealth has come to a people with new liberties and new desires for enjoyment, the great periods of sexual frivolity have started and brought secondarily the discussions of sex problems, which intensified the immoral life. On the other hand, when a nation in the richness of its life has been brought before new great responsibilities, great social earthquakes and revolutions, great wars for national honour, or great new intellectual or religious ideals, then the sexual tension has been released, the attention has been withdrawn from the frivolous concerns, and the people have settled down soberly to a life of modesty and morality, which brought with it as a natural consequence the policy of reverence and silence. The new situation in America, and to a certain degree all over the world, has come in, too, not through the silence of the preceding generation, but by the sudden change from agricultural to industrial life, with its gigantic cumulation of capital, with its widespread new wealth, with its new ideas of social liberty, with its fading religion, with its technical wonders of luxury and comfort. This new age, which takes its orders from Broadway with its cabarets and tango dances, must ridicule the silence of our fathers and denounce it as a conspiracy. It needs the sexual discussions, as it craves the lurid music and the sensual dances, until finally even the most earnest energies, those of social reform and of hygiene, of intellectual culture and of artistic effort, are forced into the service of this antimoral fashion.
Some sober spectators argue that as things have gone to this extent, it might be wise to try the new policy as an experiment, because matters cannot become worse than they are to-day. But those who yield to the new advice so readily ought again to look into the pages of history, or ought at least to study the situation in some other countries before they proclaim that the climax has been reached. It may be true that it would not be possible to transform still more New York hotels into dancing halls, since the innovation of this fashion, which suggests the dancing epidemics of mediæval times, has reached practically every fashionable hostelry. Yet we may be only at the beginning, as in this vicious circle of craving for sensual life and talking about sexual problems the erotic transformation of the whole social behaviour is usually a rapid one. The Rococo age reached many subtleties, which we do not dream of as yet, but to which the conspiracy against silence may boldly push us. Read the memoirs of Casanova, the Italian of the eighteenth century, whose biography gives a vivid picture of a time in which certainly no one was silent on sexual affairs and in which life was essentially a chain of gallant adventures; even the sexual diseases figured as gallant diseases. In the select American circles it is already noticeable that the favourites of rich men get a certain social acknowledgment. The great masses have not reached this stage at present, which is, of course, very familiar in France. But if we proceed in that rapid rhythm with which we have changed in the last ten years, ten years hence we may have substituted the influence of mistresses for the influence of Tammany grafters, and twenty years hence a Madame Pompadour may be dwelling not far from the White House and controlling the fate of the nation with her small hands, as she did for two decades when Louis XV was king. History has sufficiently shown that these are the logical consequences of the sensualization of a rich people, whose mind is filled with sexual problems. Are we to wait, too, until a great revolution or a great war shakes the nation to its depths and hammers new ideas of morality into its conscience? Even our literature might sink still deeper and deeper. If we begin with the sexual problem, it lies in its very nature that that which is interesting to-day is to-morrow stale, and new regions of sexuality must be opened. The fiction of Germany in the last few years shows the whole pathetic decadence which results. The most abstruse perversions, the ugliest degenerations of sexual sinfulness, have become the favourite topics, and the best sellers are books which in the previous age would have been crushed by police and public opinion alike, but which in the present time are excused under scientific and sociological pretences, although they are more corrupt and carry more infection than any diseases against which they warn.
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