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Table of contents
CONTENTS
ANALYSIS OF THE SEXUAL IMPULSE-1
ANALYSIS OF THE SEXUAL IMPULSE-2
ANALYSIS OF THE SEXUAL IMPULSE-3
ANALYSIS OF THE SEXUAL IMPULSE-4
ANALYSIS OF THE SEXUAL IMPULSE-5
ANALYSIS OF THE SEXUAL IMPULSE-6
ANALYSIS OF THE SEXUAL IMPULSE-7
ANALYSIS OF THE SEXUAL IMPULSE-8
ANALYSIS OF THE SEXUAL IMPULSE-9
ANALYSIS OF THE SEXUAL IMPULSE-10
FOOTNOTES
LOVE AND PAIN-1.1
LOVE AND PAIN-1.2
LOVE AND PAIN-1.3
LOVE AND PAIN-1.4
LOVE AND PAIN-1.5
LOVE AND PAIN-1.6
LOVE AND PAIN-2.1
LOVE AND PAIN-2.2
LOVE AND PAIN-2.3
LOVE AND PAIN-2.4
LOVE AND PAIN-3.1
LOVE AND PAIN-3.2
LOVE AND PAIN-3.3
LOVE AND PAIN-3.4
LOVE AND PAIN-4
LOVE AND PAIN-5.1
LOVE AND PAIN-5.2
LOVE AND PAIN-6.1
LOVE AND PAIN-6.2
LOVE AND PAIN-7
THE SEXUAL IMPULSE IN WOMEN-1.1
THE SEXUAL IMPULSE IN WOMEN-1.2
THE SEXUAL IMPULSE IN WOMEN-1.3
THE SEXUAL IMPULSE IN WOMEN-1.4
THE SEXUAL IMPULSE IN WOMEN-1.5
THE SEXUAL IMPULSE IN WOMEN-1.6
THE SEXUAL IMPULSE IN WOMEN-2.1
THE SEXUAL IMPULSE IN WOMEN-2.2
THE SEXUAL IMPULSE IN WOMEN-2.3
THE SEXUAL IMPULSE IN WOMEN-3
APPENDIX A-1
APPENDIX A-2-3
APPENDIX B HISTORY-1
APPENDIX B HISTORY-2
APPENDIX B HISTORY-3-4-5-6-7
APPENDIX B HISTORY-8-9-10
APPENDIX B HISTORY-11-12
APPENDIX B HISTORY-13
APPENDIX B HISTORY-14-15
APPENDIX B HISTORY-16
APPENDIX B HISTORY-17
APPENDIX B HISTORY-18
APPENDIX B HISTORY-19
INDEX OF AUTHORS

APPENDICES. 

 

 

APPENDIX A. 

 

THE SEXUAL INSTINCT IN SAVAGES. 

 

I. 

 

 

In the eighteenth century, when savage tribes in various parts of the 

world first began to be visited, extravagantly romantic views widely 

prevailed as to the simple and idyllic lives led by primitive peoples. 

During the greater part of the nineteenth century the tendency of opinion 

was to the opposite extreme, and it became usual to insist on the degraded 

and licentious morals of savages.[181] 

 

In reality, however, savage life is just as little a prolonged debauch as 

a prolonged idyll. The inquiries of such writers as Westermarck, Frazer, 

and Crawley are tending to introduce a sounder conception of the actual, 

often highly complex, conditions of primitive life in its relations to the 

sexual instinct. 

 

At the same time it is not difficult to account for the belief, widely 

spread during the nineteenth century, in the unbridled licentiousness of 

savages. In the first place, the doctrine of evolution inevitably created 

a prejudice in favor of such a view. It was assumed that modesty, 

chastity, and restraint were the finest and ultimate flowers of moral 

development; therefore at the beginnings of civilization we must needs 

expect to find the opposite of these things. Apart, however, from any mere 

prejudice of this kind, a superficial observation of the actual facts 

necessarily led to much misunderstanding. Just as the nakedness of many 

savage peoples led to the belief that they were lacking in modesty, 

although, as a matter of fact, modesty is more highly developed in savage 

life than in civilization,[182] so the absence of our European rules of 

sexual behavior among savages led to the conclusion that they were 

abandoned to debauchery. The widespread custom of lending the wife under 

certain circumstances was especially regarded as indicating gross 

licentiousness. Moreover, even when intercourse was found to be free 

before marriage, scarcely any investigator sought to ascertain what amount 

of sexual intercourse this freedom involved. It was not clearly understood 

that such freedom must by no means be necessarily assumed to involve very 

frequent intercourse. Again, it often happened that no clear distinction 

was made between peoples contaminated by association with civilization, 

and peoples not so contaminated. For instance, when prostitution is 

attributed to a savage people we must usually suppose either that a 

mistake has been made or that the people in question have been degraded by 

intercourse with white peoples, for among unspoilt savages customs that 

can properly be called prostitution rarely prevail. Nor, indeed, would 

they be in harmony with the conditions of primitive life. 

 

It has been seriously maintained that the chastity of savages, so far as 

it exists at all, is due to European civilization. It is doubtless true 

that this is the case with individual persons and tribes, but there is 

ample evidence from various parts of the world to show that this is by no 

means the rule. And, indeed, it may be said--with no disregard of the 

energy and sincerity of missionary efforts--that it could not be so. A new 

system of beliefs and practices, however excellent it may be in itself, 

can never possess the same stringent and unquestionable force as the 

system in which an individual and his ancestors have always lived, and 

which they have never doubted the validity of. That this is so we may have 

occasion to observe among ourselves. Christian teachers question the 

wisdom of bringing young people under free-thinking influence, because, 

although they do not deny the morals of free-thinkers, they believe that 

to unsettle the young may have a disastrous effect, not only on belief, 

but also on conduct. Yet this dangerously unsettling process has been 

applied by missionaries on a wholesale scale to races which in some 

respect are often little more than children. When, therefore, we are 

considering the chastity of savages we must not take into account those 


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