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sess before. It is more apparent after the latter, if the union takes place between persons temperamentally adapted. It is, therefore, unfortunate that the demands of nature, and the fiat of custom, are so widely at variance. Nature makes known her want usually under the age of fifteen, while cus tom in our civilization holds the sexes apart from six to ten years thereafter; long enough to make women feeble, sexually apathetic, and disqualified to become satisfactory companions or healthy mothers; long enough to make our boys coarse, rakish, or imbecile, and in marriage the fathers of puny children. In our large cities, and to a considerable degree everywhere that our civilization extends, we have reached an era when a young woman is left to select for her husband one who is weakened by solitary vice, or poisoned with syphilis; when a man may take for a wife a buxom widow, or a frail, breathless young virgin. Perhaps this last statement may appear somewhat exaggerated; but, if not always frail in appearance, pray how many young women can you find in fashionable society who are physically sound?

Free social intercourse between the sexes, when not too greatly trammeled by excessive notions of propriety, may do much to promote that exchange of magnetism between them so essential to physical development and sweetness of temper. Nature has, however, provided the true conductors to this interchange, which are as perfectly fitted for their function as the eyes are suited to convey to our minds the form and color of surrounding objects; the ears to gather up atmospheric vibrations, and make us conscious of sounds; and our stomachs to digest the food which rebuilds our constantly decaying bodies. Nor are those organs in health and cleanliness, and under circumstances which permit their normal exercise, one iota less beautiful, respectable, or less conducive to our enjoyment. The rude caricatures of them in ivory, stone, and pottery, as fashioned by the pagans of old, produced prejudices in the minds of our religious ancestry which have been transmitted by inheritance to us; in childhood those prejudices are revived and are fed to us with our milk; in adult age they are quickened to activity by uncleanliness, disease, and excessive sensuality. Who is to blame-God, who modeled the human body, or his ignorant, erring, dissipated, and diseased children, diseased no less in imagination than in body? When shall we enfranchise ourselves from the "body of this death." open the windows of our souls to the light of God and Nature, and allow our understandings to become impressed with the true uses of things? There are those who professedly, I think not sincerely, advocate the entire suppression of the passions; but it must occur to every philosophic mind that the passions are an integral part of the individual. It is pleasant to hear from the pulpit sentiments which may profitably find place in a physio fogical work. Clergymen ought all to be physiologists. There should be on

one side, an anatomical, and on the other a physiological wing to every theological seminary, and no student should be allowed to graduate until symbolic of his alma mater, the wings of physical knowledge have sprouted on his theological body. But let me make haste to present for the consideration of the reader a couple of paragraphs from one of the sermons of Henry Ward Beecher.

"That inward life is not from a part of the faculties but from all of them. Whatsoever," remarks Mr. Beecher, "belongs to man, belongs to God in Christ. It does not, for instance, partition off a few moral faculties, and call their products religion, and set them to watch the rest of man, calling that secular. It is the current and popular notion of Christianity that there is some part of the soul which is capable of being religious, and that the rest is an outlying province which the religion is called to govern--a sort of consular district, with consuls and pro-consuls of God's Spirit appointed to look after it, and see that it does not break out into insurrection, and do the best they can by it. But Christianity claims every part of man. The religion of the individual includes the sum total of the action of every part of his nature."

"The soul," continues this popular preacher, "is a symmetrical whole. There is nothing superfluous in man; if he were to be made again, he doubtless would be made as he is. Man's faculties are well constructed. The fault is not in the faculties themselves, but in the use of them. Every part is needed. In religion are included, not the moral feelings alone, but also the imagination; and not the moral feelings and the imagination alone, but also the reason and not the moral feelings, the imagination, and the reason alone, but the affections; and not all these combined alone, but all the organic passions and physical appetites; subordinated, controlled, applied to normal and proper ends; but, nevertheless, the passions and appetites. For a man without his appetites and passions would be like a man pulled up by the roots. As long as a man lives on the physical globe, and is dependent upon a physical structure to think, feel, and act in, so long he must have appetites and passions. They are not averse to grace in their true function; and religion claims, not just so much of the mind as is called the religious faculties, but the whole soul and all its parts."

The foregoing paragraphs contain in two small kernels all the food perhaps that reflecting minds require for mental digestion under this head, but I will grind them up and make a penny cake for one, a biscuit for another, and a whole loaf for those who are ready to receive it.

There are those, as remarked before, who profess to believe that the human passions should be completely subdued, and, if possible, rooted out. Asceticism has had its votaries in all ages of the world, and presents itself to-day in a variety of forms not free from inconsistency, in nearly every

community under the sun. Now, according to phrenology, all the organic passions have their bumps behind the ears, and those who do not accept phrenology as a science, must admit that a large cerebellum denotes strong passions. Root out the passions, if such a thing were possible, what would be the result to the physical man? A small cerebellum and diminutive lungs. As a rule, you will observe that those having prominence in the intellectual organs without a fair development of the head back of the ears, have contracted chests; while those who have large back heads have broad shoulders and large lungs: therefore, if it be possible to crush out the passions, and you succeed in doing so, you shall find the human race reduced to a puny condition physically, and not only that, but to a mental condition devoid of propelling power, for these faculties are necessary to impart energy to mind and body. Look about you, analyze the developments and charac teristics of your neighbors, and see if I am not correct.

The Divine Architect intended that these organs should be preserved, or they never would have been assigned a place in the human organization; as well talk of abbreviating the arms or amputating the limbs of a man in obedience to a supposed divine law, as to propose to dwarf the development, or paralyze the normal action of these faculties! All of them may be exercised without harming your neighbor; it is a perverse use of them that leads to disorder, disease, and unhappiness. The organs of "combativeness" and "destructiveness" find their proper field of labor and usefulness in attacking and demolishing popular errors, and as the human race rises to new light, there will ever be something old to destroy to make room for something new and better adapted to the wants of the times. These organs are misapplied when they lead men to pummel each other in or out of the prize ring, and to the needless destruction of life. Amativeness may be employed in developing and gratifying naturally the social and affectionate instincts; in imparting to woman the strong magnetism developed by man; in modi. fying the masculine elements of man with the spiritual aura of woman; and in making both sexes healthier and happier. It is an escaped tiger from a menagerie when it takes on the spirit of selfishness, and seeks the gratification of its impulse without regard to the happiness and the rights of others; and a monster without name when it leads to unnatural indulgences, such as self-abuse, pederasty, and connection with lower animals. Philo progenitiveness finds its most admirable exercise in prompting the production, and sensible moral and physical development of children; it becomes disorderly when it willfully plants the germ of a new being in the womb of an unwilling companion, and verily cruel when it attempts to propagate children through the instrumentalities of sickly progenitors.

Thus all the natural passions have their uses and abuses. There are ome unnatural passions and emotions which have no distinctive location of

"bump" in the brain, and which it should be one of the chief labors of life to root out. Prominent among these are jealousy and envy; and selfishness, which is the mother of these troublesome twins. They are weeds of rank growth, and when they once get seated in the organs of thought and emotion, they choke and dwarf the development of the moral and social faculties.

There are two very distinct and opposite classes of people who need especial criticism, and all sorts of folk between them. One consists of those who give little thought or attention to any thing else but their appetites, and consequently run to sensuality and coarseness; the other of bloodless debilitated men and women, who are absolutely running to moral and intellectual seed. They grow up like a flower, with a single stem, drooping at the top for the want of support. As the first class are being constantly lectured by the clergy and exemplary-and unexemplary-laity, I will direct these words to the neglected class last mentioned.

You feeble women and men give yourselves up too exclusively to moral or mental pursuits. You have but little blood, and that congests your brain, leaving your extremities cold and your digestion weak; all activity is concentrated in your head and heart to the manifest detriment of other portions of your physical body. It is necessary that you proceed at once to develop your animal nature. Your appetite is poor, because your stomach is weak; you cannot, therefore, begin by crowding your stomach with undesired food; you may, however, advantageously vitalize your nervous system with sexual magnetism; sexual association, and, when honorable, possibly sexual gratification, to a reasonable extent, will divert the blood to the extremities; the social intercourse which this change in your habits must inevitably encourage, will make your mind more cheerful and life more enjoyable. With this distribution of your circulating fluids, this mental cheerfulness, will follow appetite for food. Having obtained this healthy equilibrium, take care to preserve it. Neither gravitate toward coarse sensuality, nor relapse into your former non-vital condition. Either extreme is prejudicial to health and fatal to happiness.

Owing to the peculiar customs of society, females are the greater sufferers from sexual starvation, and in this connection I cannot do better than to make an extract from Dr. Oliver Wendell Holmes' "Autocrat of the Breakfast Table." "The great mystery of God's providence is the permitted crushing out of flowering instincts. Life is maintained by the respiration of oxygen and of sentiments. In the long catalogue of scientific cruelties there is hardly any thing quite so painful to think of as that experiment of putting an animal under the bell of an air-pump, and exhausting the air from it. (I never saw the accursed trick performed. Laus Deo!) There comes a time when the souls of human beings-women, perhaps, more even than

men--begin to faint for the atmosphere of the affections they were made to breathe. Then it is that society places its transparent bell-glass over the young woman who is to be the subject of one of its fatal experiments. The element by which only the heart lives is sucked out of her crystalline prison. Watch her through its transparent walls; her bosom is heaving, but it is in a vacuum. Death is no riddle compared to this. I remember a poor girl's story in the Book of Martyrs.' The 'dry-pan' and the gradual fire were the images that frightened her most. How many have withered and wasted under as slow a torment in the walls of that larger Inquisition which we call Civilization!

"Yes, my surface-thought laughs at you, you foolish, plain, overdressed, mincing, cheaply-organized, self-saturated young person, whoever you may be, now reading this-little thinking you are what I describe, and in blissful unconsciousness that you are destined to the lingering asphyxia of soul which is the lot of such multitudes worthier than yourself. But it is only my surface-thought which laughs. For that great procession of the UNLOVED, who not only wear the crown of thorns, but must hide it under the locks of brown or gray, under the snowy cap, under the chilling turbanhide it even from themselves, perhaps never know they wear it, though it kills them there is no depth of tenderness in my nature that pity has not sounded. Somewhere,--somewhere, -love is in store for them; the uni verse must not be allowed to fool them so cruelly. What infinite pathos in the small, half-unconscious artifices by which unattractive young persons seek to recommend themselves to the favor of those toward whom our dear sisters, the unloved, like the rest, are impelled by their God-given instincts!"

In concluding this essay, I will refer those who are disposed to pursue this subject further, to the article on "Sexual Starvation," on page 164, if Part I. has not already been perused by the reader.

How they are made the Instruments of Pleasurable Emotions. I have already shown, in Part I. of this work, and particularly in the second chapter of the beginning, that electricity permeates every atom of animate as well as inanimate matter, and that every organized being possesses within itself the requisite apparatus and elements for its generation and absorption. The office of this essay will be to show how it acts upon the 'sexual organs, to produce sensual enjoyment. I shall employ the word electricity in this essay, because it will better convey to the mind, by the illustrations given, a clear idea of the philosophy of sexual intercourse. The word magnetism has been in previous, and will be in subsequent, essays, employed when it best answers the purpose of making the subject understood to the non-professional reader. Electricity and magnetism are not precisely alike in their nature and effects, but I have neither time nor

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