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GENERAL PREFACE
THE EVOLUTION OF MODESTY-1.1
THE EVOLUTION OF MODESTY-1.2
THE EVOLUTION OF MODESTY-1.3
THE EVOLUTION OF MODESTY-1.4
THE EVOLUTION OF MODESTY-1.5
THE EVOLUTION OF MODESTY-1.6
THE EVOLUTION OF MODESTY-2.1
THE EVOLUTION OF MODESTY-2.2
THE EVOLUTION OF MODESTY-2.3
THE EVOLUTION OF MODESTY-2.4
THE EVOLUTION OF MODESTY-2.5
THE EVOLUTION OF MODESTY-3
THE EVOLUTION OF MODESTY-4
THE PHENOMENA OF SEXUAL PERIODICITY-1.1
THE PHENOMENA OF SEXUAL PERIODICITY-1.2
FOOTNOTES
THE PHENOMENA OF SEXUAL PERIODICITY-2.1
THE PHENOMENA OF SEXUAL PERIODICITY-2.2
THE PHENOMENA OF SEXUAL PERIODICITY-2.3
THE PHENOMENA OF SEXUAL PERIODICITY-3.1
THE PHENOMENA OF SEXUAL PERIODICITY-3.2
THE PHENOMENA OF SEXUAL PERIODICITY-3.3
THE PHENOMENA OF SEXUAL PERIODICITY-3.4
THE PHENOMENA OF SEXUAL PERIODICITY-3.5
FOOTNOTES
AUTO-EROTISM: A STUDY OF THE SPONTANEOUS MANIFESTATIONS OF THE SEXUAL IMPULSE-1.1
AUTO-EROTISM: A STUDY OF THE SPONTANEOUS MANIFESTATIONS OF THE SEXUAL IMPULSE-1.2
AUTO-EROTISM: A STUDY OF THE SPONTANEOUS MANIFESTATIONS OF THE SEXUAL IMPULSE-1.3
AUTO-EROTISM: A STUDY OF THE SPONTANEOUS MANIFESTATIONS OF THE SEXUAL IMPULSE-1.4
AUTO-EROTISM: A STUDY OF THE SPONTANEOUS MANIFESTATIONS OF THE SEXUAL IMPULSE-1.5
AUTO-EROTISM: A STUDY OF THE SPONTANEOUS MANIFESTATIONS OF THE SEXUAL IMPULSE-1.6
FOOTNOTES
AUTO-EROTISM: A STUDY OF THE SPONTANEOUS MANIFESTATIONS OF THE SEXUAL IMPULSE-2.1
AUTO-EROTISM: A STUDY OF THE SPONTANEOUS MANIFESTATIONS OF THE SEXUAL IMPULSE-2.2
AUTO-EROTISM: A STUDY OF THE SPONTANEOUS MANIFESTATIONS OF THE SEXUAL IMPULSE-2.3
AUTO-EROTISM: A STUDY OF THE SPONTANEOUS MANIFESTATIONS OF THE SEXUAL IMPULSE-2.4
AUTO-EROTISM: A STUDY OF THE SPONTANEOUS MANIFESTATIONS OF THE SEXUAL IMPULSE-3.1
AUTO-EROTISM: A STUDY OF THE SPONTANEOUS MANIFESTATIONS OF THE SEXUAL IMPULSE-3.2
AUTO-EROTISM: A STUDY OF THE SPONTANEOUS MANIFESTATIONS OF THE SEXUAL IMPULSE-3.3
AUTO-EROTISM: A STUDY OF THE SPONTANEOUS MANIFESTATIONS OF THE SEXUAL IMPULSE-3.4
AUTO-EROTISM: A STUDY OF THE SPONTANEOUS MANIFESTATIONS OF THE SEXUAL IMPULSE-3.5
AUTO-EROTISM: A STUDY OF THE SPONTANEOUS MANIFESTATIONS OF THE SEXUAL IMPULSE-3.6
AUTO-EROTISM: A STUDY OF THE SPONTANEOUS MANIFESTATIONS OF THE SEXUAL IMPULSE-3.7
FOOTNOTES
APPENDIX A-1.1
APPENDIX A-1.2
APPENDIX B-1.1
APPENDIX B-1.2
APPENDIX C-1.1
APPENDIX C-1.2
INDEX OF AUTHORS

If you condemn and repulse absolutely these persons as altogether 

guilty, against their own convictions, you will perhaps throw 

them into despair; if, on the contrary, you completely excuse 

them, you maintain them in a disorder from which they may, 

perhaps, never emerge. Adopt a wise middle course, and, perhaps, 

with God's aid, you may often cure them." 

 

Under certain circumstances some Catholic theologians have 

permitted a married woman to masturbate. Thus, the Jesuit 

theologian, Gury, asserts that the wife does not sin "_quae se 

ipsam tactibus excitat ad seminationem statim post copulam in qua 

vir solus seminavit_." This teaching seems to have been 

misunderstood, since ethical and even medical writers have 

expended a certain amount of moral indignation on the Church 

whose theologians committed themselves to this statement. As a 

matter of fact, this qualified permission to masturbate merely 

rests on a false theory of procreation, which is clearly 

expressed in the word _seminatio_. It was believed that 

ejaculation in the woman is as necessary to fecundation as 

ejaculation in the man. Galen, Avicenna, and Aquinas recognized, 

indeed, that such feminine semination was not necessary; Sanchez, 

however, was doubtful, while Suarez and Zacchia, following 

Hippocrates, regarded it as necessary. As sexual intercourse 

without fecundation is not approved by the Catholic Church, it 

thus became logically necessary to permit women to masturbate 

whenever the ejaculation of mucus had not occurred at or before 

coitus. 

 

The belief that the emission of vaginal mucus, under the 

influence of sexual excitement in women, corresponded to 

spermatic emission, has led to the practice of masturbation on 

hygienic grounds. Garnier (_Celibat_, p. 255) mentions that 

Mesue, in the eighteenth century, invented a special pessary to 

take the place of the penis, and, as he stated, effect the due 

expulsion of the feminine sperm. 

 

Protestantism, no doubt, in the main accepted the general Catholic, 

tradition, but the tendency of Protestantism, in reaction against the 

minute inquisition of the earlier theologians, has always been to exercise 

a certain degree of what it regarded as wholesome indifference toward the 

less obvious manifestations of the flesh. Thus in Protestant countries 

masturbation seems to have been almost ignored until Tissot, combining 

with his reputation as a physician the fanaticism of a devout believer, 

raised masturbation to the position of a colossal bogy which during a 

hundred years has not only had an unfortunate influence on medical opinion 

in these matters, but has been productive of incalculable harm to ignorant 

youth and tender consciences. During the past forty years the efforts of 

many distinguished physicians--a few of whose opinions I have already 

quoted--have gradually dragged the bogy down from its pedestal, and now, 

as I have ventured to suggest, there is a tendency for the reaction to be 

excessive. There is even a tendency to-day to regard masturbation, with 

various qualifications, as normal. Remy de Gourmont, for instance, 

considers that masturbation is natural because it is the method by which 

fishes procreate: "All things considered, it must be accepted that 

masturbation is part of the doings of Nature. A different conclusion might 


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