Male Continence: History (Part II)

From The Bible Argument, printed in 1848.

The amative and propagative functions of the sexual organs are distinct from each other, and may be separated practically. They are confounded in the world, both in the theories of physiologists and in universal practice. The amative function is regarded merely as a bait to the propagative, and is merged in it. The sexual organs are called "organs of reproduction," or "organs of generation," but not organs of love or

We may strengthen the preceding argument by an analogy. The mouth has three distinct functions, viz., those of breathing, eating, and speaking. Two of these, breathing and eating, are purely physical; and these we have in common with the brutes. The third function, that of speaking, is social, and subservient to the intellectual and spiritual. In

Fourthly, this method of controlling propagation is effectual. The habit of making sexual intercourse a quiet affair, like conversation, restricting action of the organs to such limits as are necessary to the avoidance of the sensual crisis, can easily be established, and then there is no risk of conception without intention.

Ordinary sexual intercourse, i. e., the performance of the propagative act without the intention of procreation, is properly to be classed with masturbation. The habit in the former case is less liable to become besotted and ruinous than in the latter, simply because a woman is less convenient than the ordinary means of masturbation. It must be admitted, also, that the amative affection favorably modifies the sensual act to a greater extent in sexual commerce than in masturbation. But this is perhaps counterbalanced by the cruelty of forcing or risking undesired conception, which attends sexual commerce, and does not attend masturbation.

Our theory, separating the amative from the propagative, not only relieves us of involuntary and undesirable procreation, but opens the way for

The separation of the amative from the propagative, places amative sexual intercourse on the same footing with other ordinary forms of social interchange. So long as the amative and propagative are confounded, sexual intercourse carries with it physical consequences which necessarily take it out of the category of mere social acts. If a man under the cover of a mere social call upon a woman, should leave in her apartments a child for her to breed and provide for, he would do a mean wrong. The call might be made without previous negotiation or agreement, but the sequel of the call - the leaving of the child - is a matter so serious that it is to be treated as a business affair, and not be done without good reason and agreement of the parties. But the man who under the cover of social intercourse commits the propagative act, leaves his child with the woman in a more oppressive way than if he should leave it full born in her apartment; for he imposes upon her not only the task of breeding and providing for it, but the sorrows and pains of pregnancy and childbirth. It is right that law, or at least public opinion, should frown on

In society trained to these principles, as propagation will become a science, so amative intercourse will have place among the "fine arts." Indeed, it will take rank above music, painting, sculpture, etc.; for it combines the charms and benefits of them all. There is as much room for cultivation of taste and skill in this department as in any.

The practice which we propose will give new speed to the advance of civilization and refinement. The self-control, retention of life, and ascent out of sensualism, which must result from making freedom of love a bounty on the chastening of physical indulgence, will raise the race to new vigor and beauty, moral and physical. And the refining effects of sexual love (which are recognized more or less in the world) will be increased a thousand-fold, when sexual intercourse becomes an honored method of innocent and useful communion, and each is married to all.

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This exposition, designed, as it manifestly was, to sweep the whole theoretical area of Male Continence and glance at all its logical results, present and prospective, was nevertheless hedged about with much practical conservatism. It stood in the midst of a serious religious theory, and expressly declined all responsibility for the doings of those who should attempt to make a separate hobby of it, and carry it into practice without the fear of the Lord. The keynote of the whole Bible Argument, reiterated on every page of it, is heard in such passages as these:

The first thing to be done in an attempt to redeem man and reorganize society is to bring about reconciliation with

Male Continence: History (Part II)

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