Would it were true that they injured none but _themselves_! Would there were no generations yet unborn to suffer by inheriting feeble const.i.tutions, or actual disease, from their progenitors!

Suppose, however, they really injured n.o.body but themselves. Have they a right to do even this? They will not maintain, for one moment, that they have a right to take away their own life. By what right, then, do they allow themselves to shorten it, or diminish its happiness while it lasts?

Here the question recurs again: _Does_ solitary gratification actually shorten life, or diminish its happiness?

The very fact that the laws of G.o.d forbid it, is an affirmative answer to this question. For nothing is more obvious than that all other vices which that law condemns, stand in the way of our present happiness, as well as the happiness of futurity. Is this alone an exception to the general rule?

But I need not make my appeal to this kind of authority. You rely on human testimony. You believe a thousand things which yourselves never saw or heard. _Why_ do you believe them, _except_ upon testimony--I mean given either verbally, or, what is the same thing, in books?

Now if the acc.u.mulated testimony of medical writers from the days of Galen, and Celsus, and Hippocrates, to the present hour, could have any weight with you, it would settle the point at once. I have collected, briefly, the results of medical testimony on this subject, in the next chapter; but if you will take my statements for the present, I will a.s.sure you that I _have before me_ doc.u.ments enough to fill half a volume like this, from those who have studied deeply these subjects, whose united language is, that the practice in question, indulged in _any degree_, is destructive to body and mind; and that although, in vigorous young men, no striking evil may for some time appear, yet the punishment can no more be _evaded_, except by early death, than the motion of the earth can be hindered. And all this, too, without taking into consideration the terrors of a judgment to come.

But why, then, some may ask, are animal propensities given us, if they are not to be indulged? The appropriate reply is, they _are_ to be indulged; but it is only in accordance with the laws of G.o.d; never otherwise. And the wisdom of these laws, did they not rest on other and better proof, is amply confirmed by that great body of medical experience already mentioned. G.o.d has delegated to man, a sort of _subcreative_ power to perpetuate his own race. Such a wonderful work required a wonderful apparatus. And such is furnished. The texture of the organs for this purpose is of the most tender and delicate kind, scarcely equalled by that of the eye, and quite as readily injured; and this fact ought to be known, and considered. But instead of leaving to human choice or caprice the execution of the power thus delegated, the great Creator has made it a matter of _duty_; and has connected with the lawful discharge of that duty, as with all others, _enjoyment_. But when this enjoyment is sought in any way, not in accordance with the laws prescribed by reason and revelation, we diminish (whatever giddy youth may suppose,) the sum total of our own happiness. Now this is not the cold speculation of age, or monkish austerity. It is sober matter of fact.

It is said that young men are sometimes in circ.u.mstances which forbid their conforming to these laws, were they disposed to do so.

Not so often however, as is commonly supposed. Marriage is not such a mountain of difficulty as many imagine. This I have already attempted to show. One circ.u.mstance to be considered, in connection with this subject, is, that in any society, the more there is of criminal indulgence, whether secret or social, the more strongly are excuses for neglecting matrimony urged. Every step which a young man takes in forbidden paths, affords him a plea in behalf of the next. The farther he goes, the less the probability of his returning to the ways of purity, or entering those of domestic felicity.

People in such places as London and Paris, marry much later in life, upon the average, than in country places. And is not the cause obvious?

And is not the same cause beginning to produce similar effects in our own American cities?

But suppose celibacy in some cases, to _be_ unavoidable, can a life of continence, in the fullest sense of the term, be favorable to _health_?

This question is answered by those to whose writings I have already referred, in the affirmative. But it is also answered by facts, though from the nature of the case these facts are not always easy of access.

We have good reason to believe that Sir Isaac Newton and Dr.

Fothergill, never for once in their lives deviated from the strict laws of rect.i.tude on this point. And we have no evidence that they were sufferers for their rigid course of virtue. The former certainly enjoyed a measure of health and reached an age, to which few, in any circ.u.mstances, attain; and the latter led an active and useful life to nearly three-score and ten. There are living examples of the same purity of character, but they cannot, of course, be mentioned in this work.

Several erroneous views in regard to the animal economy which have led to the very general opinion that a life of celibacy--strictly so, I mean--cannot be a life of health, might here be exposed, did either the limits or the nature of the work permit. It is not that a state of celibacy--entirely so, I always mean--is positively _injurious_; but that a state of matrimony is more _useful_; and, as a general rule, attended with _more happiness_.

It is most ardently to be hoped, that the day is not far distant when every young man will study the laws and functions of the human frame for himself. This would do more towards promoting individual purity and public happiness, than all the reasoning in the world can accomplish without it. Men, old or young, must see for themselves how 'fearfully'

as well as 'wonderfully' they are made, before they can have a thorough and abiding conviction of the nature of _disobedience_, or of the penalties that attend, as well as follow it. And in proportion, as the subject is studied and understood, may we not hope celibacy will become less frequent, and marriage--honorable, and, if you please, _early_ marriage--be more highly estimated?

This work is not addressed to parents; but should it be read by any who have sons, at an age, and in circ.u.mstances, which expose them to temptation, and in a way which will be very apt to secure their fall, let them beware.[14]

Still, the matter must be finally decided by the young themselves.

They, in short, must determine the question whether they will rise in the scale of being, through every period of their existence, or sink lower and lower in the depths of degradation and wo. They must be, after all, the arbiters of their own fate. No influences, human or divine, will ever _force_ them to happiness.

The remainder of this section will be devoted to remarks on the causes which operate to form licentious feelings and habits in the young. My limits, however, will permit me to do little more than mention them.

And if some of them might be addressed with more force to parents than to young men, let it be remembered that the young _may be_ parents, and if they cannot recall the past, and correct the errors in their own education, they can, at least, hope to prevent the same errors in the education of others.

[14] Parents who _inform_ their children on this subject, generally begin too late. Familiar conversational explanation, begun as soon as there is reason to apprehend danger, and judiciously pursued, is perhaps the most successful method of preventing evil.

1. FALSE DELICACY.

Too much of real delicacy can never be inculcated; but in our early management, we seem to implant the _false_, instead of the true. The language we use, in answering the curious questions of children, often leads to erroneous a.s.sociations of ideas; and it is much better to be silent. By the falsehoods which we think it necessary to tell, we often excite still greater curiosity, instead of satisfying that which already exists. I will not undertake to decide what ought to be done; but _silence_, I am certain, would be far better than falsehood.

There is another error, which is laid deeper still, because it begins earlier. I refer to the half Mohammedan practice of separating the two s.e.xes at school. This practice, I am aware has strong advocates; but it seems to me they cannot have watched closely the early operations of their own minds, and observed how curiosity was awakened, and wanton imaginations fostered by distance, and apparent and needless reserve.

2. LICENTIOUS BOOKS, PICTURES, &C.

This unnatural reserve, and the still more unnatural falsehoods already mentioned, prepare the youthful mind for the reception of any thing which has the semblance of information on the points to which curiosity is directed. And now comes the danger. The world abounds in impure publications, which almost all children, (boys especially,) at sometime or other, contrive to get hold of, in spite of parental vigilance. If these books contained truth, and nothing but truth, their clandestine circulation would do less mischief. But they generally impart very little information which is really valuable; on the contrary they contain much falsehood; especially when they profess to instruct on certain important subjects. Let me repeat it then, they cannot be relied on; and in the language of another book, on another subject; 'He that trusteth' to them, 'is a fool.'

The same remarks might be extended, and with even more justice, to licentious paintings and engravings, which circulate in various ways.

And I am sorry to include in this charge not a few which are publicly exhibited for sale, in the windows of our shops. You may sometimes find obscene pictures under cover of a watch-case or snuff box. In short, there would often seem to be a general combination of human and infernal efforts to render the juvenile thoughts and affections impure; and not a few parents themselves enter into the horrible league.

On this subject Dr. Dwight remarks; 'The numbers of the poet, the delightful melody of song, the fascination of the chisel, and the spell of the pencil, have been all volunteered in the service of Satan for the moral destruction of unhappy man. To finish this work of malignity the stage has lent all its splendid apparatus of mischief; the shop has been converted into a show-box of temptations; and its owner into a pander of iniquity.' And in another place; 'Genius, in every age, and in every country, has, to a great extent, prost.i.tuted its elevated powers for the deplorable purpose of seducing thoughtless minds to _this sin_.' Are these remarks too sweeping? In my own opinion, not at all. Let him, who doubts, take a careful survey of the whole of this dangerous ground.

3. OBSCENE AND IMPROPER SONGS.

The prost.i.tution of the melody of song, mentioned by Dr. Dwight, reminds me of another serious evil. Many persons, and even not a few intelligent parents, seem to think that a loose or immoral song cannot much injure their children, especially if they express their disapprobation of it afterwards. As if the language of the tongue could give the lie to the language of the heart, already written, and often deeply, in the eye and countenance. For it is notorious that a considerable proportion of parents tolerate songs containing very improper sentiments, and hear them with obvious interest, how much soever they may wish their children to have a better and purer taste.

The common 'love songs' are little better than those already mentioned.

It is painful to think what errors on this subject are sometimes tolerated even by decent society. I knew a schoolmaster who did not hesitate to join occasional parties, (embracing, among others, professedly Christian parents,) for the purpose of spending his long winter evenings, in hearing songs from a very immoral individual, not a few of which were adapted to the most corrupt taste, and unfit to be heard in good society. Yet the community in which he taught was deemed a religious community; and the teacher himself prayed in his school, morning and evening! Others I have known to conduct even worse, though perhaps not quite so openly.

I mention these things, not to reproach teachers,--for I think their moral character, in this country, generally, far better than their intellectual,--but as a specimen of perversion in the public sentiment; and also as a hint to all who have the care of the young. Pupils at school, cannot fail to make correct inferences from such facts as the foregoing.

4. DOUBLE ENTENDRES.[15]

By this is meant seemingly _decent speeches, with double meanings_. I mention these because they prevail, in some parts of the country, to a most alarming degree; and because parents seem to regard them as perfectly harmless. Shall I say--to show the extent of the evil--that they are sometimes heard from both parents? Now no serious observer of human life and conduct can doubt that by every species of impure language, whether in the form of hints, innuendoes, double entendres, or plainer speech, impure thoughts are awakened, a licentious imagination inflamed, and licentious purposes formed, which would otherwise never have existed. Of all such things an inspired writer has long ago said--and the language is still applicable;--'Let them not be so much as named among you.'

I have been in families where these loose insinuations, and coa.r.s.e innuendoes were so common, that the presence of respectable company scarcely operated as a restraint upon the unbridled tongues, even of the parents! Many of these things had been repeated so often, and under such circ.u.mstances that the children, at a very early age, perfectly understood their meaning and import. Yet had these very same children asked for direct information, at this time, on the subjects which had been rendered familiar to them thus incidentally, the parents would have startled; and would undoubtedly have repeated to them part of a string of falsehoods, with which they had been in the habit of attempting to 'cover up' these matters; though with the effect, in the end, of rendering the children only so much the more curious and inquisitive.

But this is not all. The filling of the juvenile mind, long before nature brings the body to maturity, with impure imaginations, not only preoccupies the ground which is greatly needed for something else, and fills it with shoots of a noxious growth, but actually induces, if I may so say, a _precocious maturity_. What I mean, is, that there arises a morbid or diseased state of action of the vessels of the s.e.xual system, which paves the way for premature physical developement, and greatly increases the danger of youthful irregularity.

[15] p.r.o.nounced _entaunders_.

5. EVENING PARTIES.

One prolific source of licentious feeling and action may be found, I think, in evening parties, especially when protracted to a late hour.

It has always appeared to me that the injury to health which either directly or indirectly grows out of evening parties, was a sufficient objection to their recurrence, especially when the a.s.sembly is crowded, the room greatly heated, or when music and dancing are the accompaniments. Not a few young ladies, who after perspiring freely at the latter exercise, go out into the damp night air, in a thin dress, contract consumption; and both s.e.xes are very much exposed, in this way, to colds, rheumatisms, and fevers.

But the great danger, after all, is to reputation and morals. Think of a group of one hundred young ladies and gentlemen a.s.sembling at evening, and under cover of the darkness, joining in conclave, and heating themselves with exercise and refreshments of an exciting nature, such as coffee, tea, wine, &c, and in some parts of our country with diluted distilled spirit; and 'keeping up the steam,' as it is sometimes called, till twelve or one o'clock, and frequently during the greater part of the night. For what kind and degree of _vice_, do not such scenes prepare those who are concerned in them?

Nothing which is here said is intended to be levelled against dancing, in itself considered; but only against such a use, or rather _abuse_ of it as is made to inflame and feed impure imaginations and bad pa.s.sions.

On the subject of dancing as an amus.e.m.e.nt, I have already spoken in another part of the work.

I have often wondered why the strange opinion has come to prevail, especially among the industrious yeomanry of the interior of our country, that it is economical to turn night into day, in this manner.

Because they cannot very well spare their sons or apprentices in the daytime, as they suppose, they suffer them to go abroad in the evening, and perhaps to be out all night, when it may justly be questioned whether the loss of energy which they sustain does not result in a loss of effort during one or two subsequent days, at least equal to the waste of a whole afternoon. I am fully convinced, on my own part, that he who should give up to his son or hired laborer an afternoon, would actually lose a less amount of labor, taking the week together, than he who should only give up for this purpose the hours which nature intended should be spent in sleep.

But--I repeat it--the moral evil outweighs all other considerations. It needs not an experience of thirty years, nor even of twenty, to convince even a careless observer that no small number of our youth of both s.e.xes, have, through the influence of late evening parties, gone down to the chambers of drunkenness and debauchery; and, with the young man mentioned by Solomon, descended through them to those of death and h.e.l.l.

It may be worth while for those sober minded and, otherwise, judicious Christians, who are in the habit of attending fashionable parties at late hours, and taking their 'refreshments,' to consider whether they may not be a means of keeping up, by their example, those more vulgar a.s.semblies, with all their grossness, which I have been describing. Is it not obvious that what the _wine_, and the fruit, and the oysters, are to the more refined and Christian circles, wine and fermented liquors may be to the more blunt sensibilities of body and mind, in youthful circles of another description? But if so, where rests the guilt? Or shall we bless the fountains, while we curse the stream they form?

SECTION III. _Diseases of Licentiousness_.

The importance of this and the foregoing section will be differently estimated by different individuals. They were not inserted, however, without consideration, nor without the approbation of persons who enjoy a large measure of public confidence. The young ought at least to know, briefly, to what a formidable host of maladies secret vice is exposed.

1. _Insanity._ The records of hospitals show that insanity, from solitary indulgence, is common. Tissot, Esquirol, Eberle, and others, give ample testimony on this point. The latter, from a careful examination of the facts, a.s.sures us that in Paris the proportion of insane persons whose diseases may be traced to the source in question, is _one_ in from _fifty-one_ to _fifty-eight_, in the _lower cla.s.ses_.

In the higher cla.s.ses it is _one_ in _twenty-three_. In the insane Hospital of Ma.s.sachusetts--I have it from authority which I cannot question,--the proportion is at least one in three or four. At present there are about twenty cases of the kind alluded to.