Studies in the Psychology of Sex (Vol. 1-6). Havelock Ellis

sat some yards apart, with their backs to each other, when they ate.^[27] The Warrua of Central Africa, Cameron found, when offered a drink, put up a cloth before their faces while they swallowed it, and would not allow anyone to see them eat or drink; so that every man or woman must have his own fire and cook for himself.^[28] Karl von den Steinen remarks, in his interesting book on Brazil, that though the Bakairi of Central Brazil have no feeling of shame about nakedness, they are ashamed to eat in public; they retire to eat, and hung their heads in shame-faced confusion when they saw him innocently eat in public. Hrolf Vaughan Stevens found that, when he gave an Orang Laut (Malay) woman anything to eat, she not only would not eat it if her husband were present, but if any man were present she would go outside before eating or giving her children to eat.^[29] Thus among these peoples the act of eating in public produces the same feelings as among ourselves the indecent exposure of the body in public.^[30]

It is quite easy to understand how this arises. Whenever there is any pressure on the means of subsistence, as among savages at some time or another there nearly always is, it must necessarily arouse a profound and mixed emotion of desire and disgust to see another person putting into his stomach what one might just as well have put into one's own.^[31] The special secrecy sometimes observed by women is probably due to the fact that women would be less able to resist the emotions that the act of eating would arouse in onlookers. As social feeling develops, a man desires not only to eat in safety, but also to avoid being an object of disgust, and to spare his friends all unpleasant emotions. Hence it becomes a requirement of ordinary decency to eat in private. A man who eats in public becomes—like the man who in our cities exposes his person in public—an object of disgust and contempt.

Long ago, when a hospital student on midwifery duty in London slums, I had occasion to observe that among the women of the poor, and more especially in those who had lost the first bloom of youth, modesty consisted chiefly in the fear of being disgusting. There was an almost pathetic anxiety, in the face of pain and discomfort, not to be disgusting in the doctor's eyes. This anxiety expressed itself in the ordinary symptoms of modesty. But, as soon as the woman realized that I found nothing disgusting in whatever was proper and necessary to be done under the circumstances, it almost invariably happened that every sign of modesty at once disappeared.^[32] In the special and elementary conditions of parturition, modesty is reduced to this one fear of causing disgust; so that, when that is negated, the emotion is non-existent, and the subject becomes, without effort, as direct and natural as a little child. A fellow-student on similar duty, who also discovered for himself the same character of modesty—that if he was careful to guard her modesty the woman was careful also, and that if he was not the woman was not—remarked on it to me with sadness; it seemed to him derogatory to womanhood that what he had been accustomed to consider its supreme grace should be so superficial that he could at will set limits to it.^[33] I thought then, as I think still, that that was rather a perversion of the matter, and that nothing becomes degrading because we happen to have learned something about its operations. But I am more convinced than ever that the fear of causing disgust—a fear quite distinct from that of losing a sexual lure or breaking a rule of social etiquette—plays a very large part in the modesty of the more modest sex, and in modesty generally. Our Venuses, as Lucretius long since remarked and Montaigne after him, are careful to conceal from their lovers the vita postscenia, and that fantastic fate which placed so near together the supreme foci of physical attraction and physical repugnance, has immensely contributed to build up all the subtlest coquetries of courtship. Whatever stimulates self-confidence and lulls the fear of evoking disgust—whether it is the presence of a beloved person in whose good opinion complete confidence is felt, or whether it is merely the grosser narcotizing influence of a slight degree of intoxication—always automatically lulls the emotion of modesty.^[34] Together with the animal factor of sexual refusal, this social fear of evoking disgust seems to me the most fundamental element in modesty.

It is, of course, impossible to argue that the fact of the sacro-pubic region of the body being the chief focus of concealment proves the importance of this factor of modesty. But it may fairly be argued that it owes this position not merely to being the sexual centre, but also as being the excretory centre. Even among many lower mammals, as well as among birds and insects, there is a well-marked horror of dirt, somewhat disguised by the varying ways in which an animal may be said to define "dirt." Many animals spend more time and energy in the duties of cleanliness than human beings, and they often show well-marked anxiety to remove their own excrement, or to keep away from it.^[35] Thus this element of modesty also may be said to have an animal basis.

It is on this animal basis that the human and social fear of arousing disgust has developed. Its probably wide extension is indicated not only by the strong feeling attached to the constant presence of clothing on this part of the body—such constant presence being quite uncalled for if the garment or ornament is merely a sort of sexual war-paint—but by the repugnance felt by many savages very low down in the scale to the public satisfaction of natural needs, and to their more than civilized cleanliness in this connection;^[36] it is further of interest to note that in some parts of the world the covering is not in front, but behind; though of this fact there are probably other explanations. Among civilized people, also, it may be added, the final and invincible seat of modesty is sometimes not around the pubes, but the anus; that is to say, that in such cases the fear of arousing disgust is the ultimate and most fundamental element of modesty.^[37]

      The concentration of modesty around the anus is sometimes very marked. Many women feel so high a degree of shame and reserve with regard to this region, that they are comparatively indifferent to an anterior examination of the sexual organs. A similar feeling is not seldom found in men. "I would permit of an examination of my genitals by a medical man, without any feeling of discomfort," a correspondent writes, "but I think I would rather die than submit to any rectal examination." Even physicians have been known to endure painful rectal disorders for years, rather than undergo examination.

      "Among ordinary English girls," a medical correspondent writes, "I have often noticed that the dislike and shame of allowing a man to have sexual intercourse with them, when newly married, is simply due to the fact that the sexual aperture is so closely apposed to the anus and bladder. If the vulva and vagina were situated between a woman's shoulder blades, and a man had a separate instrument for coitus, not used for any excretory purpose, I do not think women would feel about intercourse as they sometimes do. Again, in their ignorance of anatomy, women often look upon the vagina and womb as part of the bowel and its exit of discharge, and sometimes say, for instance, 'inflammation of the bowel', when they mean womb. Again, many, perhaps most, women believe that they pass water through the vagina, and are ignorant of the existence of the separate urethral orifice. Again, women associate the vulva with the anus, and so feel ashamed of it; even when speaking to their husbands, or to a doctor, or among themselves; they have absolutely no name for the vulva (I mean among the upper classes, and people of gentle birth), but speak of it as 'down below,' 'low down,' etc."

      Even 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