providing they possess the necessary aptitudes, can more profitably apply themselves than in hampering, or pampering, their adult children. It is by wisely cultivating their activities in a larger sphere that women whose chief duties in the narrower domestic sphere are over may better ensure their own happiness and the welfare of others than either by fretting and obstructing, or by worrying over, their own children who are no longer children. It is quite true that the children may go astray even when they have ceased to be children. But the time to implant the seeds of virtue, the time to convey a knowledge of life, was when they were small. If it was done well, it only remains to exercise faith and trust. If it was done ill, nothing done later will compensate, for it is merely foolish for a mother who could not educate her children when they were small to imagine that she is able to educate them when they are big.
So it is that the problem of the attitude of the child to its parents circles round again to that of the parents to the child. The wise parent realises that childhood is simply a preparation for the free activities of later life, that the parents exist in order to equip children for life and not to shelter and protect them from the world into which they must be cast. Education, whatever else it should or should not be, must be an inoculation against the poisons of life and an adequate equipment in knowledge and skill for meeting the chances of life. Beyond that, and no doubt in the largest part, it is a natural growth and takes place of itself.
CHAPTER II
THE MEANING OF PURITY
I
We live in a world in which, as we nowadays begin to realise, we find two antagonistic streams of traditional platitude concerning the question of sexual purity, both flowing from the far past.
The people who embody one of these streams of tradition, basing themselves on old-fashioned physiology, assume, though they may not always assert, that the sexual products are excretions, to be dealt with summarily like other excretions. That is an ancient view and it was accepted by such wise philosophers of old times as Montaigne and Sir Thomas More. It had, moreover, the hearty support of so eminent a theological authority as Luther, who on this ground preached early marriage to men and women alike. It is still a popular view, sometimes expressed in the crudest terms, and often by people who, not following Luther's example, use it to defend prostitution, though they generally exclude women from its operation, as a sex to whom it fails to apply and by whom it is not required.
But on the other hand we have another stream of platitude. On this side there is usually little attempt either to deny or to affirm the theory of the opposing party, though they would contradict its conclusions. Their theory, if they have one, would usually seem to be that sexual activity is a response to stimulation from without or from within, so that if there is no stimulation there will be no sexual manifestation. They would preach, they tell us, a strenuous ideal; they would set up a wholesome dictate of hygiene. The formula put forward on this basis usually runs: Continence is not only harmless but beneficial. It is a formula which, in one form or another, has received apparently enthusiastic approval in many quarters, even from distinguished physicians. We need not be surprised. A proposition so large and general is not easy to deny, and is still more difficult to reverse; therefore it proves welcome to the people—especially the people occupying public and professional positions—who wish to find the path of least resistance, under pressure of a vigorous section of public opinion. Yet in its vagueness the proposition is a little disingenuous; it condescends to no definitions and no qualifications; it fails even to make clear how it is to be reconciled with any enthusiastic approval of marriage, for if continence is beautiful how can marriage make it cease to be so?
Both these streams of feeling, it may be noted, sprang from a common source far back in the primitive human world. All the emanations of the human body, all the spontaneous manifestations of its activities, were mysterious and ominous to early man, pregnant with terror unless met with immense precautions and surrounded by careful ritual. The manifestations of sex were the least intelligible and the most spontaneous. Therefore the things of sex were those that most lent themselves to feelings of horror and awe, of impurity and of purity. They seemed so highly charged with magic potency that there were no things that men more sought to avoid, yet none to which they were impelled to give more thought. The manifold echoes of that primitive conception of sex, and all the violent reactions that were thus evolved and eventually bound up with the original impulse, compose the streams of tradition that feed our modern world in this matter and determine the ideas of purity that surround us.
At the present day the crude theory of the sexual impulse held on one side, and the ignorant rejection of theory altogether on the other side, are beginning to be seen as both alike unjustified. We begin to find the grounds for a sounder theory. Not indeed that the problems of sex, which go so deeply into the whole personal and social life, can ever be settled exclusively upon physiological grounds. But we have done much to prepare even the loftiest Building of Love when we have attained a clear view of its biological basis.
The progress of chemico-physiological research during recent years has now brought us to new ground for our building. Indeed the image might well be changed altogether, and it might be said that science has entirely transferred the drama of reproduction to a new stage with new actors. Therewith the immense emphasis placed on excretion, and the inevitable reaction that emphasis aroused, both alike disappear. The sexual protagonists are no longer at the surface but within the most secret recesses of the organism, and they appear to science under the name of Hormones or Internal Secretions, always at work within and never themselves condescending to appear at all. Those products of the sexual glands which in both sexes are cast out of the body, and at an immature stage of knowledge appeared to be excretions, are of primary reproductive importance, but, as regards the sexual constitution of the individual, they are of far less importance than the internal secretions of these very same glands. It is, however, by no means only the specifically sexual glands which thus exert a sexual influence within the organism. Other glands in the brain, the throat, and the abdomen—such as the thyroid and the adrenals—are also elaborating fermentative secretions to throw into the system. Their mutual play is so elaborate that it is only beginning to be understood. Some internal secretions stimulate, others inhibit, and the same secretions may under different conditions do either. This fact is the source of many degrees and varieties of energy and formative power in the organism. Taken altogether, the internal secretions are the forces which build up the man's and woman's distinctively sexual constitution: the special disposition and growth of hair, the relative development of breasts and pelvis, the characteristic differences in motor activity, the varying emotional desires and needs. It is in the complex play of these secretions that we now seek the explanation of all the peculiarities of sexual constitution, imperfect or one-sided physical and psychic development, the various approximations of the male to female bodily and emotional disposition, of the female to the male, all the numerous gradations that occur, naturally as we now see, between the complete man and the complete woman.
When we turn the light of this new conception on to our old ideas of purity—to the virtue or the vice, accordingly as we may have been pleased to consider it, of sexual abstinence—we begin to see that those ideas need radical revision. They appear in a new light, their whole meaning is changed. No doubt it may be said they never had the validity they appeared to possess, even when we judge them by the crudest criterion, that of practice. Thus, while it is the rule for physicians to proclaim the advantages of sexual continence, there is no good reason to believe that they have themselves practised it in
