there is, in some degree, a disruption also of modesty. The sexual modesty of the female is thus an inevitable by-product of the naturally aggressive attitude of the male in sexual relationships, and the naturally defensive attitude of the female, this again being founded on the fact that, while—in man and the species allied to him—the sexual function in the female is periodic, and during most of life a function to be guarded from the opposite sex, in the male it rarely or never needs to be so guarded.[11]
Both male and female, however, need to guard themselves during the exercise of their sexual activities from jealous rivals, as well as from enemies who might take advantage of their position to attack them. It is highly probable that this is one important sexual factor in the constitution of modesty, and it helps to explain how the male, not less than the female, cultivates modesty, and shuns publicity, in the exercise of sexual functions. Northcote has especially emphasized this element in modesty, as originating in the fear of rivals. "That from this seeking after secrecy from motives of fear should arise an instinctive feeling that the sexual act must always be hidden, is a natural enough sequence. And since it is not a long step between thinking of an act as needing concealment and thinking of it as wrong, it is easily conceivable that sexual intercourse comes to be regarded as a stolen and therefore, in some degree, a sinful pleasure."[12]
Animals in a state of nature usually appear to seek seclusion for sexual intercourse, although this instinct is lost under domestication. Even the lowest savages, also, if uncorrupted by civilized influences, seek the solitude of the forest or the protection of their huts for the same purpose; the rare cases in which coitus is public seem usually to involve a ceremonial or social observance, rather than mere personal gratification. At Loango, for instance, it would be highly improper to have intercourse in an exposed spot; it must only be performed inside the hut, with closed doors, at night, when no one is present.[13]
It is on the sexual factor of modesty, existing in a well-marked form even among animals, that coquetry is founded. I am glad to find myself on this point in agreement with Professor Groos, who, in his elaborate study of the play-instinct, has reached the same conclusion. So far from being the mere heartless play by which a woman shows her power over a man, Groos points out that coquetry possesses "high biological and psychological significance," being rooted in the antagonism between the sexual instinct and inborn modesty. He refers to the roe, who runs away from the stag—but in a circle. (Groos, Die Spiele der Menschen, 1899, p. 339; also the same author's Die Spiele der Thiere, pp. 288 et seq.) Another example of coquetry is furnished by the female kingfisher (Alcedo ispida), which will spend all the morning in teasing and flying away from the male, but is careful constantly to look back, and never to let him out of her sight. (Many examples are given by Büchner, in Liebe und Liebesleben in der Tierwelt.) Robert Müller (Sexualbiologie, p. 302) emphasizes the importance of coquetry as a lure to the male.
"It is quite true," a lady writes to me in a private letter, "that 'coquetry is a poor thing,' and that every milkmaid can assume it, but a woman uses it principally in self-defence, while she is finding out what the man himself is like." This is in accordance with the remark of Marro, that modesty enables a woman "to put lovers to the test, in order to select him who is best able to serve the natural ends of love." It is doubtless the necessity for this probationary period, as a test of masculine qualities, which usually leads a woman to repel instinctively a too hasty and impatient suitor, for, as Arthur Macdonald remarks, "It seems to be instinctive in young women to reject the impetuous lover, without the least consideration of his character, ability, and fitness."
This essential element in courtship, this fundamental attitude of pursuer and pursued, is clearly to be seen even in animals and savages; it is equally pronounced in the most civilized men and women, manifesting itself in crude and subtle ways alike. Shakespeare's Angelo, whose virtue had always resisted the temptations of vice, discovered at last that
"modesty may more betray our sense
Than woman's lightness."
"What," asked the wise Montaigne, "is the object of that virginal shame, that sedate coldness, that severe countenance, that pretence of not knowing things which they understand better than we who teach them, except to increase in us the desire to conquer and curb, to trample under our appetite, all that ceremony and those obstacles? For there is not only matter for pleasure, but for pride also, in ruffling and debauching that soft sweetness and infantine modesty."[14] The masculine attitude in the face of feminine coyness may easily pass into a kind of sadism, but is nevertheless in its origin an innocent and instinctive impulse. Restif de la Bretonne, describing his own shame and timidity as a pretty boy whom the girls would run after and kiss, adds: "It is surprising that at the same time I would imagine the pleasure I should have in embracing a girl who resisted, in inspiring her with timidity, in making her flee and in pursuing her; that was a part which I burned to play."[15] It is the instinct of the sophisticated and the unsophisticated alike. The Arabs have developed an erotic ideal of sensuality, but they emphasize the importance of feminine modesty, and declare that the best woman is "she who sees not men and whom they see not."[16] This deep-rooted modesty of women towards men in courtship is intimately interwoven with the marriage customs and magic rites of even the most primitive peoples, and has survived in many civilized practices to-day.[17] The prostitute must be able to simulate the modesty she may often be far from feeling, and the immense erotic advantage of the innocent over the vicious woman lies largely in the fact that in her the exquisite reactions of modesty are fresh and vigorous. "I cannot imagine anything that is more sexually exciting," remarks Hans Menjago, "than to observe a person of the opposite sex, who, by some external or internal force, is compelled to fight against her physical modesty. The more modest she is the more sexually exciting is the picture she presents."[18] It is notable that even in abnormal, as well as in normal, erotic passion the desire is for innocent and not for vicious women, and, in association with this, the desired favor to be keenly relished must often be gained by sudden surprise and not by mutual agreement. A foot fetichist writes to me: "It is the stolen glimpse of a pretty foot or ankle which produces the greatest effect on me." A urolagnic symbolist was chiefly excited by the act of urination when he caught a young woman unawares in the act. A fetichistic admirer of the nates only desired to see this region in innocent girls, not in prostitutes. The exhibitionist, almost invariably, only exposes himself to apparently respectable girls.
A Russian correspondent, who feels this charm of women in a particularly strong degree, is inclined to think that there is an element of perversity in it. "In the erotic action of the idea of feminine enjoyment," he writes, "I think there are traces of a certain perversity. In fact, owing to the impressions of early youth, woman (even if we feel contempt for her in theory) is placed above us, on a certain pedestal, as an almost sacred being, and the more so because mysterious. Now sensuality and sexual desire are considered as rather vulgar, and a little dirty, even ridiculous and degrading, not to say bestial. The woman who enjoys it, is, therefore, rather like a profaned altar, or, at least, like a divinity who has descended on to the earth. To give enjoyment to a woman is, therefore, like perpetrating a sacrilege, or at least like taking a liberty with a god. The feelings bequeathed to us by a long social civilization maintain themselves in spite of our rational and deliberate opinions. Reason tells us that there is nothing evil in sexual enjoyment, whether in man or woman, but an unconscious feeling directs our emotions, and this feeling (having a germ that was placed in modern men by Christianity, and perhaps by still older religions) says that woman ought to be an absolutely pure being, with ethereal sensations, and that in her sexual enjoyment is out of place, improper, scandalous. To arouse sexual emotions in a woman, if not to profane a sacred host, is, at all events, the staining of an immaculate peplos; if not sacrilege, it is, at least, irreverence or impertinence.