so well aware of this, that they are known to abstain from amorous excess, as the acknowledged cause of premature death.
In relation to mind—as the generative power is the source of several characteristics of genius, the exhaustion of that power at an early age must take away these characteristics. Genius as surely languishes and is extinguished amid early sexual indulgence, as do the faculties of voice and locomotion, which are merely its signs and expressions.
It is thus with all our faculties, locomotive, vital, mental, at an early age. They are strengthened by all that they do not dissipate; and that which their organs too abundantly dispense is not only taken immediately from their own power, and mediately from that of the other organs, but it ensures the permanent debility of the whole.
It is true that the strong passions which are modified or characterized by the sexual impulse, excite the imagination and impel the mind to sublime exertions; but the sole means of either obtaining or preserving such impulsion is, to shun the indulgence of pleasure in early life, and its waste at later periods.
It has accordingly been observed, that the passion of love appears to be most excessive in animals which least excel in mental faculties. Thus the beasts which are the most lascivious, the ass, the boar, &c., are also the most stupid; and idiots and cretins display a sensuality which brutifies them still more. Hence, the Homeric fable that Circe transformed men into beasts.
It would also appear that the most stupid animals, swine, rabbits, &c., in general produce the greatest number of young; while men of genius have engendered the fewest. It is remarked that none of the greatest men of antiquity were much given to sexual pleasure.
It is, then, of the greatest importance to young men who are ambitious of excellence, to mark well this truth, that the most powerful and distinguished in mental faculties, other things being equal, will be he who wastes them least in early life by sexual indulgence—who most economizes the vital stimulant, in order to excite the mental powers on great occasions. By such means may a man surely surpass others, if he have received from his parents proportional mental energy.
Beside the means already indicated, there is one proposed by an able writer, as serving to divert the instinct of propagation when too early and excessive, and consequently dangerous: that is, the sentiment of love. To employ this means, he observes, “it is necessary to search early, after knowing the character of the adolescent whom it is wished to direct, for a young woman whose beauty and good qualities may inspire him with attachment. This means will serve, more than can easily be imagined, to preserve the adolescent both from the grosser attractions of libertinism and the disease it entails, and from the more dangerous snares of coquetry. It is,” he adds, “a virtuous young woman and a solid attachment that are here spoken of.”—At some future period I shall probably show how wise this recommendation is, as well as the necessity and the advantages of early marriages, under favorable circumstances.
Having now shown the evils of early sexual association, I may briefly notice those of later libertinism.
If, even in more advanced life, and when the constitution is stronger, the instinct of propagation be not restrained within just limits, it degenerates into inordinate lewdness or real mania: “Repperit obscænas veneres vitiosa libido.” By such depravation, nobleness of character is utterly destroyed.
This scarcely evitable consequence of great fortune and of the facility of indulgence, it has been justly observed, will ever be the ruin of the rich, and a mode of enervating the most vigorous branches of the most powerful house.
The libertine, then, owing to exhaustion, by sexual indulgence, is characterized by physical and moral impotence, or has a brain as incapable of thinking, as his muscles are of acting.
As libertines are enfeebled by indulgence, it follows that they are proportionally distinguished by fear and cowardice. Nothing, indeed, destroys courage more than sexual abuses.
But, from cowardice, spring cunning, duplicity, lying, and perfidy. These common results of cowardice are uniformly found in eunuchs, slaves, courtiers, and sycophants; while boldness, frankness, and generosity, belong to virtuous, free, and magnanimous men.
Again, cowardice, artifice, falsehood, and perfidy, are the usual elements of cruelty. Men feel more wounded in self-love, as they are conscious of being more contemptible; and they avenge themselves with more malignity upon their enemy, as they find themselves more weak and worthless, and as they consequently dread him more.
These are the causes of that malignant revenge which princes have often shown, as, in ancient times, Tiberius, Caligula, Nero, Domitian, Heliogabalus, &c. In later times, Catharine de Medici solicited the massacre of the Protestants; Paul, Constantine, and Nicholas, of Russia, were happy only when they wallowed in blood; Charles X., equally effeminate and bigoted, perpetrated the massacre of the Parisians; Don Miguel covered Portugal with his assassinations; and nearly all the sovereigns and sycophants in Europe upheld or palliated his atrocities.6
The strong and brave man, on the contrary, scarcely feels hurt, and scorns revenge.
It is not cruelty only with which we may reproach these effeminate individuals: it is every vice which springs from baseness of character.
Libertinism, moreover, is not hurtful only to the health and welfare of these individuals: it is so also to those of their posterity.
Finally, the results of libertinism have constantly marked, not merely the ruin of families, but the degeneration of races, and the decay of empires. The delights of Capua caused the ruin of Hannibal; and the Roman, once so proud before kings, finally transformed himself into the wretched slave of monsters degraded far below the rank of humanity.
So little, however, do men look to remote consequences that perhaps the most frightful punishments of libertinism are the diseases which it inflicts. Man may, then, be said to meet only death on the path of life.
The dangers of promiscuous love are, indeed, far beyond what young men will easily believe. I do not exaggerate when I state, that, out of every three women, and those the least common of the promiscuous, two at least are certainly in a state of disease capable of the most destructive infection. A surgeon in the habit of receiving foul patients at a public hospital tells me, I might safely say that nine out of every ten are in this state.7
While writing this, Sir Anthony Carlisle observes to me, that, “the special disease which appears to be a punishment for sexual profligacy, is not only malignant, painful, and hideous, in every stage of it, but the only remedy known for its cure, mercury, is a poison which generally leaves its own evils for the venom which it destroys. This frightful disease has no natural termination but in a disgusting disgraceful death, after disfiguring the countenance, by causing blindness, loss of the nose, the palate and teeth, and by the spoliation of the sinning organs. The miserables, who thus perish in public hospitals, are so offensive to the more respectable patients, that they are confined to appointed rooms, termed foul wards, where they linger and die in the bloom of life, either of the penalty inflicted by their profligacy, of the poison administered to them, or of incurable consequent diseases, such as consumption, palsy, or madness.”
Hence, it has been observed, that, if we have to deal with a young man incapable of guidance by the nobler motives, of feeling contempt for vice, and horror for debauchery, there yet remain means to be employed. Let him be conducted to the hospital, where he will find collected the poor victims of debauchery—the unhappy women whom, even the day before, he may have seen in the streets, with faces dressed in smiles, amid the torments, the corrosion, and the contagion of disease. This may leave an impression sufficiently deep. But let him also know that these unhappy creatures are a thousand times more pitiable than the libertine who destroys them, and who forfeits the only good we cannot refuse to other wretches, compassion for the misery he endures.8
CHAPTER IV.
NATURE OF BEAUTY
In this chapter, my aim is to show that there is more than one kind of beauty, and that much confusion has arisen among writers, from not clearly distinguishing the characteristics of these kinds.
An