Studies in the Psychology of Sex (Vol. 1-6). Havelock Ellis
the existing social relationships between the sexes, and thus a separation, which at first existed only in art and literature, began by a curious reaction to exert an influence on real life.
The chief new feature—it is scarcely a new element—added to modesty when an advanced civilization slowly emerges from barbarism is the elaboration of its social ritual.[57] Civilization expands the range of modesty, and renders it, at the same time, more changeable. The French seventeenth century, and the English eighteenth, represent early stages of modern European civilization, and they both devoted special attention to the elaboration of the minute details of modesty. The frequenters of the Hotel Rambouillet, the précieuses satirized by Molière, were not only engaged in refining the language; they were refining feelings and ideas and enlarging the boundaries of modesty.[58] In England such famous and popular authors as Swift and Sterne bear witness to a new ardor of modesty in the sudden reticences, the dashes, and the asterisks, which are found throughout their works. The altogether new quality of literary prurience, of which Sterne is still the classical example, could only have arisen on the basis of the new modesty which was then overspreading society and literature. Idle people, mostly, no doubt, the women in salons and drawing-rooms, people more familiar with books than with the realities of life, now laid down the rules of modesty, and were ever enlarging it, ever inventing new subtleties of gesture and speech, which it would be immodest to neglect, and which are ever being rendered vulgar by use and ever changing.
It was at this time, probably, that the custom of inventing an arbitrary private vocabulary of words and phrases for the purpose of disguising references to functions and parts of the body regarded as immodest and indecent, first began to become common. Such private slang, growing up independently in families, and especially among women, as well as between lovers, is now almost universal. It is not confined to any European country, and has been studied in Italy by Niceforo (Il Gergo, 1897, cap. 1 and 2), who regards it as a weapon of social defence against an inquisitive or hostile environment, since it enables things to be said with a meaning which is unintelligible to all but the initiated person. While it is quite true that the custom is supported by the consciousness of its practical advantages, it has another source in a desire to avoid what is felt to be the vulgar immodesty of direct speech. This is sufficiently shown by the fact that such slang is mostly concerned with the sacro-pubic sphere. It is one of the chief contributions to the phenomena of modesty furnished by civilization. The claims of modesty having effected the clothing of the body, the impulse of modesty finds a further sphere of activity—half-playful, yet wholly imperative—in the clothing of language.
Modesty of speech has, however, a deep and primitive basis, although in modern Europe it only became conspicuous at the beginning of the eighteenth century. "All over the world," as Dufour put it, "to do is good, to say is bad." Reticences of speech are not adequately accounted for by the statement that modesty tends to irradiate from the action to the words describing the action, for there is a tendency for modesty to be more deeply rooted in the words than in the actions. "Modest women," as Kleinpaul truly remarks, "have a much greater horror of saying immodest things than of doing them; they believe that fig-leaves were especially made for the mouth." (Kleinpaul, Sprache ohne Worte, p. 309.) It is a tendency which is linked on to the religious and ritual feeling which we have already found to be a factor of modesty, and which, even when applied to language, appears to have an almost or quite instinctive basis, for it is found among the most primitive savages, who very frequently regard a name as too sacred or dangerous to utter. Among the tribes of Central Australia, in addition to his ordinary name, each individual has his sacred or secret name, only known to the older and fully initiated members of his own totemic group; among the Warramunga, it is not permitted to women to utter even a man's ordinary name, though she knows it. (Spencer and Gillen, Northern Tribes of Central Australia, p. 581.) In the mysterious region of sex, this feeling easily takes root. In many parts of the world, men use among themselves, and women use among themselves, words and even languages which they may not use without impropriety in speaking to persons of the opposite sex, and it has been shown that exogamy, or the fact that the wife belongs to a different tribe, will not always account for this phenomenon. (Crawley, The Mystic Rose, p. 46.) A special vocabulary for the generative organs and functions is very widespread. Thus, in northwest Central Queensland, there is both a decent and an indecent vocabulary for the sexual parts; in Mitakoodi language, for instance, me-ne may be used for the vulva in the best aboriginal society, but koon-ja and pukkil, which are names for the same parts, are the most blackguardly words known to the natives. (W. Roth, Ethnological Studies Among the Queensland Aborigines, p. 184.) Among the Malays, puki is also a name for the vulva which it is very indecent to utter, and it is only used in public by people under the influence of an obsessive nervous disorder. (W. Gilman Ellis, "Latah," Journal of Mental Science, Jan., 1897.) The Swahili women of Africa have a private metaphorical language of their own, referring to sexual matters (Zache, Zeitschrift für Ethnologie, 1899, Heft 2–3, pp. 70 et seq.), and in Samoa, again, young girls have a euphemistic name for the penis, aualuma, which is not that in common use (Zeitschrift für Ethnologie, 1899, Heft 1, p. 31); exactly the same thing is found in Europe, to-day, and is sometimes more marked among young peasant women than among those of better social class, who often avoid, under all circumstances, the necessity for using any definite name.
Singular as it may seem, the Romans, who in their literature impress us by their vigorous and naked grip of the most private facts of life, showed in familiar intercourse a dread of obscene language—a dread ultimately founded, it is evident, on religious grounds—far exceeding that which prevails among ourselves to-day in civilization. "It is remarkable," Dufour observes, "that the prostitutes of ancient Rome would have blushed to say an indecent word in public. The little tender words used between lovers and their mistresses were not less correct and innocent when the mistress was a courtesan and the lover an erotic poet. He called her his rose, his queen, his goddess, his dove, his light, his star, and she replied by calling him her jewel, her honey, her bird, her ambrosia, the apple of her eye, and never with any licentious interjection, but only 'I will love!' (Amabo), a frequent exclamation, summing up a whole life and vocation. When intimate relations began, they treated each other as 'brother' and 'sister.' These appellations were common among the humblest and the proudest courtesans alike." (Dufour, Histoire de la Prostitution, vol. ii, p. 78.) So excessive was the Roman horror of obscenity that even physicians were compelled to use a euphemism for urina, and though the urinal or vas urinarium was openly used at the dining-table (following a custom introduced by the Sybarites, according to Athenæus, Book XII, cap. 17), the decorous guest could not ask for it by name, but only by a snap of the fingers (Dufour, op. cit., vol. ii, p. 174).
In modern Europe, as seems fairly evident from the early realistic dramatic literature of various countries, no special horror of speaking plainly regarding the sacro-pubic regions and their functions existed among the general population until the seventeenth century. There is, however, one marked exception. Such a feeling clearly existed as regards menstruation. It is not difficult to see why it should have begun at this function. We have here not only a function confined to one sex and, therefore, easily lending itself to a vocabulary confined to one sex; but, what is even of more importance, the belief which existed among the Romans, as elsewhere throughout the world, concerning the specially dangerous and mysterious properties of menstruation, survived throughout mediæval times. (See e.g., Ploss and Bartels, Das Weib, Bd. I, XIV; also Havelock Ellis, Man and Woman, fourth ed. Ch. XI.) The very name, menses ("monthlies"), is a euphemism, and most of the old scientific names for this function are similarly vague. As regards popular feminine terminology previous to the eighteenth century, Schurig gives us fairly ample information (Parthenologia, 1729, pp. 27 et seq.). He remarks that both in Latin and Germanic countries, menstruation was commonly designated by some term equivalent to "flowers," because, he says, it is a blossoming that indicates the possibility of fruit. German peasant women, he tells us, called it the rose-wreath (Rosenkrantz). Among the other current feminine names for menstruation which he gives, some are purely fanciful; thus, the Italian women dignified the function with the title of "marchese magnifico;"