The Psychology of Sex (Vol. 1-6). Havelock Ellis
though this feeling is largely based on wrong and ignorant ideas, it must still be recognized that it is to some extent natural and inevitable. "How much is risked," exclaims Dugas, "in the privacies of love! The results may be disillusion, disgust, the consciousness of physical imperfection, of brutality or coldness, of æsthetic disenchantment, of a sentimental shock, seen or divined. To be without modesty, that is to say, to have no fear of the ordeals of love, one must be sure of one's self, of one's grace, of one's physical emotions, of one's feelings, and be sure, moreover, of the effect of all these on the nerves, the imagination, and the heart of another person. Let us suppose modesty reduced to æsthetic discomfort, to a woman's fear of displeasing, or of not seeming beautiful enough. Even thus defined, how can modesty avoid being always awake and restless? What woman could repeat, without risk, the tranquil action of Phryne? And even in that action, who knows how much may not have been due to mere professional insolence!" (Dugas, "La Pudeur," Revue Philosophique, November, 1903.) "Men and Women," Schurtz points out (Altersklassen und Männerbünde, pp. 41–51), "have certainly the capacity mutually to supplement and enrich each other; but when this completion fails, or is not sought, the difference may easily become a strong antipathy;" and he proceeds to develop the wide-reaching significance of this psychic fact.
I have emphasized the proximity of the excretory centres to the sexual focus in discussing this important factor of modesty, because, in analyzing so complex and elusive an emotion as modesty it is desirable to keep as near as possible to the essential and fundamental facts on which it is based. It is scarcely necessary to point out that, in ordinary civilized society, these fundamental facts are not usually present at the surface of consciousness and may even be absent altogether; on the foundation of them may arise all sorts of idealized fears, of delicate reserves, of æsthetic refinements, as the emotions of love become more complex and more subtle, and the crude simplicity of the basis on which they finally rest becomes inevitably concealed.
Another factor of modesty, which reaches a high development in savagery, is the ritual element, especially the idea of ceremonial uncleanness, based on a dread of the supernatural influences which the sexual organs and functions are supposed to exert. It may be to some extent rooted in the elements already referred to, and it leads us into a much wider field than that of modesty, so that it is only necessary to touch slightly on it here; it has been exhaustively studied by Frazer and by Crawley. Offences against the ritual rendered necessary by this mysterious dread, though more serious than offences against sexual reticence or the fear of causing disgust, are so obviously allied that they all reinforce one another and cannot easily be disentangled.
Nearly everywhere all over the world at a primitive stage of thought, and even to some extent in the highest civilization, the sight of the sexual organs or of the sexual act, the image or even the names of the sexual parts of either man or woman, are believed to have a curiously potent influence, sometimes beneficent, but quite as often maleficent. The two kinds of influence may even be combined, and Riedel, quoted by Ploss and Bartels,[38] states that the Ambon islanders carve a schematic representation of the vulva on their fruit trees, in part to promote the productiveness of the trees, and in part to scare any unauthorized person who might be tempted to steal the fruit. The precautions prescribed as regards coitus at Loango[39] are evidently associated with religious fears. In Ceylon, again (as a medical correspondent there informs me), where the penis is worshipped and held sacred, a native never allows it to be seen, except under compulsion, by a doctor, and even a wife must neither see it nor touch it nor ask for coitus, though she must grant as much as the husband desires. All savage and barbarous peoples who have attained any high degree of ceremonialism have included the functions not only of sex, but also of excretion, more or less stringently within the bounds of that ceremonialism.[40] It is only necessary to refer to the Jewish ritual books of the Old Testament, to Hesiod, and to the customs prevalent among Mohammedan peoples. Modesty in eating, also, has its roots by no means only in the fear of causing disgust, but very largely in this kind of ritual, and Crawley has shown how numerous and frequent among primitive peoples are the religious implications of eating and drinking.[41] So profound is this dread of the sacred mystery of sex, and so widespread is the ritual based upon it, that some have imagined that here alone we may find the complete explanation of modesty, and Salomon Reinach declares that "at the origin of the emotion of modesty lies a taboo."[42]
Durkheim ("La Prohibition de l'Inceste," L'Année Sociologique, 1898, p. 50), arguing that whatever sense of repugnance women may inspire must necessarily reach the highest point around the womb, which is hence subjected to the most stringent taboo, incidentally suggests that here is an origin of modesty. "The sexual organs must be veiled at an early period, to prevent the dangerous effluvia which they give off from reaching the environment. The veil is often a method of intercepting magic action. Once constituted, the practice would be maintained and transformed."
It was doubtless as a secondary and derived significance that the veil became, as Reinach ("Le Voile de l'Oblation," op. cit., pp. 299–311) shows it was, alike among the Romans and in the Catholic Church, the sign of consecration to the gods.
At an early stage of culture, again, menstruation is regarded as a process of purification, a dangerous expulsion of vitiated humors. Hence the term katharsis applied to it by the Greeks. Hence also the mediæval view of women: "Mulier speciosa templum ædificatum super cloacam," said Boethius. The sacro-pubic region in women, because it includes the source of menstruation, thus becomes a specially heightened seat of taboo. According to the Mosiac law (Leviticus, Chapter XX, v. 18), if a man uncovered a menstruating woman, both were to be cut off.
It is probable that the Mohammedan custom of veiling the face and head really has its source solely in another aspect of this ritual factor of modesty. It must be remembered that this custom is not Mohammedan in its origin, since it existed long previously among the Arabians, and is described by Tertullian.[43] In early Arabia very handsome men also veiled their faces, in order to preserve themselves from the evil eye, and it has been conjectured with much probability that the origin of the custom of women veiling their faces may be traced to this magico-religious precaution.[44] Among the Jews of the same period, according to Büchler,[45] the women had their heads covered and never cut their hair; to appear in the streets without such covering would be like a prostitute and was adequate ground for divorce; adulterous women were punished by uncovering their heads and cutting their hair. It is possible, though not certain, that St. Paul's obscure injunction to women to cover their heads "because of the angels," may really be based on the ancient reason, that when uncovered they would be exposed to the wanton assaults of spirits (1 Corinthians, Ch. XI, vv. 5–6),[46] exactly as Singhalese women believe that they must keep the vulva covered lest demons should have intercourse with them. Even at the present day St. Paul's injunction is still observed by Christendom, which is, however, far from accepting, or even perhaps understanding, the folk-lore ground on which are based such injunctions.
Crawley thus summarizes some of the evidence concerning the significance of the veil:—
"Sexual shyness, not only in woman, but in man, is intensified at marriage, and forms a chief feature of the dangerous sexual properties mutually feared. When fully ceremonial, the idea takes on the meaning that satisfaction of these feelings will lead to their neutralization, as, in fact, it does. The bridegroom in ancient Sparta supped on the wedding night at the men's mess, and then visited his bride, leaving her before daybreak. This practice was continued, and sometimes children were born before the pair had ever seen each other's faces by day. At weddings in the Babar Islands, the bridegroom